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"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


As Pilgrims of the Master's way 

The early brethren trod. 
And found this country's firtle fields 

Their place to vrork with God. 
Devotion was their way of life, 

The words of their creed 
CoiHpassion lived within their hearits . 

J.or every brother's need, , . 

The centuries of vdtnessing 

Have seen their frontiers grow: • 
Their faith has touched earth's farthest 

That all mankind might know. 
Now peace is torn i' enriity 

That bombs camiot abate. 
But cups of water shared with love 

Can quench the fires of hate. 

Lord, we -.ifould match thy loyal. ty 

That stood the stress of years. 
For many robes of glory bear 

The stain of blood and tears. 
From this blest path of sacrifice 

¥e would not turn away: 
¥e hold in trust tomorroi:'s hope 

And build her church today. 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


God's ordinances concerning the eighth day, like 
those of the seventh, have an important significance 
in both the Old and New Testament history of the people 
of God. - - .^ - -.-. 

There were seven days in the creative week, which 
seems to be a complete unit or measure of time. There 
were six "work" or creative days, and the seventh was 
a rest or memorial of what had been done. Therefore 
the seventh day signifies an ending or conpletion of 
the work of creation, , ' 

"Thus the heavens and the eajPth were finished and 
all the host of them. , Arid oyi' the seventh day Qod 
ended his work which he had made, -and he rested on the 
seventh day from ail his work which he bad made. And 
God blessed. the-._seyenth day, and sanctified it: be- 
cause- that , in;, it .he. had rested from all his work 
which God created and made," Gen. 2:1, 

There is no, ■mention in this place in the divine 
record of any eighth day, or 'of what God did the next 
day after the seventh. . Gertainly he' did not resume 
or continue the work which he had been doing before 
the seventh day because it was completed, as said in 
Heb. i;, "the works were finished .from the foundation 
of the world.'? . ., 

In a sense, then, there are only seven days. All 
subsequent time., after the creative week, has been a 
repetition of the weekly cycle. And the next day 
after the aeyenth-. the eighth day — ;■ is in reality the 
first day of a new. -we^k, and signifies a new begimiing. 
Much of the. ;tiffles- which God .appointed to his people 
under the Old .Gpyen,axit were ifieasur'ed to them by sevens 
or weetly cycles, ^ ^ . 

Therefore as the seventh day was a memorial of the 
completion of this present world and the Adaraic race, 
so the eighth day seems to signify the beginning of 
the new race which is created in Christ Jesus by the 


Spirit; and not in Adam after the flesh. 

It seems very significant that there is no mention 
in the Bible of an "eighth day" imtil God called 
Abraham to separate himself from his own kindred and 
promised him a son, and commanded that he should be . , 
circumcised the eighth day. - It is plainly stated in. 
the Scriptures that this circumcision was to be a 
"sign" of the covenant which God made with Abraham, 
which was a spiritual relationship that would super- 
sede any relationship according to the flesh. 

Thus, in Gal. It.: 28, it is said that Isaac was a 
son of promise and was not born after the flesh but 
after the Spirit (verse 29). For, though God's re- 
demptive purpose that the seed of the woman should 
bruise the serpent's head was announced in Eden at 
the time of the fall, the process by vzhich it was to 
be accomplished did not actually begin -until God call- 
ed Abraham and promised him a son through whom all 
nations was to be blessed. And inasmuch as Isaac's 
bii'th was not' according to nature but according to 
promise, and therefore a pattern of, and a means 
whereby, the new spiritual race of the people of God 
would be called, it was commanded that he should be 
circumcised the eighth day as a sign of the beginning 
of a new creation whose relationship to God woiold be . 
spiritual and not carnal, even as the covenant, of 
which. it x-jas a sign, xjas a spiritual relationship 
between God and Abraham, 

This redemptive program, and new creation, of which 
Christ is the head, has come into being since the fall 
in Eden, and was not a part of the "work" of the creat- 
ive week. Therefore, its sign is the eighth day or 
the beginning oiS a new era. 

No doubt it was intended that Adam's posterity 
should be the children of God and heirs of his promises 
in Christ Jesus. But since by transgression he forfeit- 
ed his right to the inheritance, it was also lost to 
all his generation, and it vras therefore necessary 
that there should be a new generation or relationship 
between God and man in order to inherit the promises. 


And.' this new relationship . mast be in. Jesus Clirist and 
not Adaln, "For as ift' Adam all die, even so in. Christ 
shall ail be 'madeNaiive, 't- "And so it is -written. The 
fir'st man Adam was made" a living -.soulj the last Adam was 
raadea'tj-uickenihg spirit. The first man is of the 
earth earthy: the -second man; is the Lord from heaven," 

The jeast-'of "Tabernacles" or Pentecost, as we know 
it ridw, was tjrpical of this era of the new creation in 
Chi-ist J^sus,' and, significantly, this feast was 
appointed to be kept ^ on', the "morrow" after the seven 
weeicS were "out", vjhich would be the eighth "day ov the 
first day of ■ a new week; signifying the beginning of 
a hew era. 

. .^ At' this feast they; were to bring a "new meat loaf" 
bakeri with leaven; clearly .indicating a body with life 
and' growth, which we know now is the Church j the living 
bpay or~Ghi*ist, -.Thus Acts 2 says, "Mien the day of 
Pentecosi 'WaS fully come ..." they received the 
baptism' of the- long promised Spirit of God by which 
the;^' were quickened and became tiie new creation in 
'Christ Jesus, or the new people of God, This could 
not bfe done until after the Old, Covenant era was "out" 
or finished by Christ's sacrificial death. on the cross 
when he said "It is finished^." And then on the "morrow" 
or first day of a new week, after their weeks wei'e out, 
the blessed promised Spirit of God was poured out upon 

Jesus therefore died on the cross to atone for the 
sins of Adam's race, and. rested in the tomb on the 
Sabbath day; then rose again on the first day of a new 
week as the head of the new race of the redeemed. 

Thus, the resuM-ection of our Lord and the diffusion 
of the Holy Spirit upon his new people, both principle 
acts, in the New Creation, occured on the first day of 
. .a iiew week after the weeks and sabbaths of the Old 
Covenant era were "out. !' 

The memorial, then, of the New Creation, is the first 
day, as the seventh was of the Old. And so, in the Mew 
Testament we find the disciples assembling themselves 
on the first day of the week to memorialize and conduct 
the business of their risen Lord, — D,F,¥. 



An article bearing the title. "Modern" Galatianisjii"'. " 
appeared in the March 11, 19^8 issue of GOSPEL HERAIH.' 
We believe the issues raised in the .article are worthy 
of further study and discussion. In order' to'gef some 
of its ideas before us we will siibmi.t.a few quotations- 
from the article. Of the book of . Galatians, it states, 
"It shows us how we can be delivered from the flesh, 
the world, and the law, or legalism." Of the problem, 
it states, "The crux of their problem, and seeiriin'gly 
ours too is one of method," Of the Gala.tian Christians, 
it said,, "These, Christians wa.nted deliverance from the 
WDrldi But alas— They had been side-tracted and went 
up the dead-end street of law and legalism and, were 
utterly confused." The whole matter is related to our 
day by the question, "Are we not facing Sdmtething of 
the same problem today?" The writer of 'the article 
stated, "Freedom properly understood does not open wide 
the door for antinomianism as soiiie would' charge," ■; 

Antinpmianlsm is ' traditionally defined as the teach- 
ing that under the Gospel dispensation, the moral' law 
is of no use or obligation, faith alone being necessary 
to Salvation, Jjiterally, the word means "against law," 
Antinomianism teaches that the Christian should not be 
restrained or impelled by' commandments. It says that 
to apply the outward pressiire of comjnandmcnts is legal- 
ism, or modern Galatianism, and weakens spiritual life. 
It also holds that to apply commandments as 'a restrain- 
ing force limits Christian liberty, and so frustrates 
the grace of God, 

You have, no doubt, heard the story of the blind men 
who wanted to know what the elephant was like. Each of 
them felt a' p'ar't, such as the leg, the ear, the side or 
the trunk, and then described the elephant by liiat he 
had fovmd^ the pai^t he. t;ouched to be like. Their inves- 
tigation was only partial. They formed their Conclus- 
ions too quickly. Their understanding of an elephant 
was quite wrong. It is because of. the universal demand 
for speed, short articles, and get-to-the-point-quick 


that we often fee J driven to state our beliefs in gen- 
eralities rather "than to set down' in detail our data 
and* conclusions. Our days &re characterized by much 
opihiGriated writing, stating views based more on hasty, 
conclusion' and ion bias rather than on findings of f aith- 
ftfl:' reseai*ch," On the point now in question, I believe 
we owe it to God and' to ourselves, to undertake a more 
detaired study of the reason for the siting of the 
epistle to the Galatians, the meaning of its iTiessagej, ■ 
and its- application to our times. Such a study should 
contribute ■ to an understanding of God's will for usa 
■It should point up the Gospel method by which the Chris- 
tian is delivered from bondage./ It would smrely show 
the way of the. "more abundant" life in Christ Jesus, 

Of the relation and message of the first four of the 
Pauline epistles, Bernard, in his PROGitESS OF DOCTRINE 
IN THE-NE14 TESTA^lENT SCRIPTURES, has this to say, 

"The Epistles to-the Roiran&, Corinthians, and Gala- 
tians have a corrective and decisive They 
are the voice of the doctor of the Church, expounding 
with blended argument and authority the meaning and the 
bearing of the principles of the Gospel which his 
hearers had already received: so as to decide the un- 
certainties, and correct the divergencies, which will 
always characterize every second stage in the history 
■ of truth, ,. .The subject on iniiich it (Romans) gives 
full and decisive exposition is not only vital but fund- 
amental: namely the need, the nature,, and the. effects 
of justification for individual souls which the Gospel 
preaches and which faith receives, . , ,In the epistles 
to the Corinthians we have passed into, . .the presence 
of a spirit of self-confident freedom, both in thought 
-arid cbnduct, -or, in other words, in presence of the 
■■e'ssentral spirit of the world j rising again like a re- 
tui-ndng tide. The Gospel develops its divine and indef- 
easable authority, claims the subjection of the mind, 
and' reguiates the life of the Church, 


■ "In the epistle to the Galatians^ it encounters,' 

not the spirit of a presumptuous freedom, but the sp'ir- 
it of a willing bondage, which returns after its own 
stubborn and insensate fashion to the elements of the 
world and of the flesh. In repelling this tendency, ' 
the apostolic doctrine asserts more strongly than ever 
its character as a revelation of Jesus Christ, and 
shines out more clearly as a dispensation of spirit and 

Schaff in his BIBLE DIGTIOMARY says, - ', ' 

"Its design is to diffuse true notions among the 
Galatian Christians concerning justification, the re- 
lation of the Mosaic economy to the Christian, and the 
authority of Pa'ol as an apostle." 

Bernard and Schaff have observed the close relation 
and progressive nature of the Pauline epistles as they 
occur in the Bible, Let us state again the relation 
of the messages that were given to the three churches 
addressed in these first fouj." epistles and then see 
what follows them: Romans presents the great facts of 
universal condemning' sin in all men and God's method 
of justification by faitli, with a short statement of 
its practical application to life. The two Corinthian 
epistles contain a series of corrective instructions 
for both the individual and the corporate life of those 
who are saved, Galatians gives a defense of the fact 
that a NEVJ direct revelation of the Gospel has been 
given to Paul, and that his Gospel was 'inagreeinent 
with the messages of Christ and his apostles, and -also 
with a true understanding of the Old Testaiuent, It 
presents a polemical appeal to the Galatians to contin- 
ue in their first faith in the Gospel and to cease 
turning go the works of tl:ie Old Testament law as a way 
of salvation. The four books of this section of the 
New Testament forra a unit of beginnings in revelation 
that prepare us to read on into the next section con- 
sisting of three prison epistles. In Ephesians we 
are amaaed by the great and rich spiritual blessings .' 
we have in Christ.' In Philippians we are made to be. . 
fiill of joy in the Lord whatever our outward condition 



, In ColossianswQ,, gladly bow to Christ as, pre- 
eminent :■ over :a.ll. ...... .',. ,.-.. 

-We must, restrain oiir desire- to, go further ip the^ 
survey .of. the .wonderful design evidenced in the prog.- 
ressive revelation of truth,, in., the-. .New. Testament books. 
We are compelled. to admit the pl.aoeand importance of 

.^.eachmes.sage, and NEVER TO CANCEL OUT THE. TRUTH OF'oNE^ 
BY ANOTHER , They together are the total message' of 
God, All can easily see that if Galatians contained 
the complete Gospel message we would not need the other 
bpoks of the New- Testament-, . •. ..■..;■,,.., 

■ THE' PURPOSE 6>- THE BOOK.' AS IT .' ' „ 
. , .-,:■.- .,,, SERVED THOSl:, to, ;;HOii IT 'JAS SENT 
■„ c Halley in his POCKET BIBLE HANDBOOK says of the ... 
reasxm;, for , this epigtlfi:. -. ^ • 

. . -'.'Rgiui.?' s .work .injGalatia had, been extremely success- 
ful.., . Cirea-t multitudes, . mostly Gentiles, .had enthvisias- 
tically accepted Christ, Sometime after Paul left ., 
ffialatia, ^certain; Jewish teachers came along insisting 
that Gentiles could not be Cbxistians without keeping 
the law. of Kioses^.- The Galatians gave heed to their 
teaching with- the same whole-heartedness, with which 
...they had at first, received Paul's .message; and there 
was a general 'epidemic' of circumcision among these 
Gentile Christians, Pa^ul heard. of it, and wrote this 
letter to tell them how utterly foolish they were; 
that, while circumcision had been a necessary pai^t of 
Jewish national lif«, it was not a part of the Gospel 
and. had nothing whatsoever to do with salvation," 

Let us see -if Halley' s summary agrees with the evi- 
dence of purpose, we find in the book. An examination 
of the book shows that Paul progressively presents the 
following statements, or argiiments, 

1. He. first calls for judgment upon either men or 
ahgisls wiip' may preach another gospel from that which 
he had' preached. . He declares, that the new gospel is 
not. a gospel, but a' perversion of it. He feels so 
.strongly about this perversion .that he twice calls for 
a curse upon those" who presented it to the Galatians, 
(Gal. lsl-9). 


2. Next he certifies that the Gospel he preached to 
them was given to him by a direct communication from 
God. He shows that when after some years of preaching 
he conferrea with the apostles at Jerusalem they were 
in common agreement, so much so that they gave to him, 
the right hand of fellowship, (1:10-- 2:10), 

3. He saw his apostolic authority to have been suffi- 
cient to alloxiT him to rebuke Peter x-vtien he was not con- 
sistent in practice with what they had agreed was the 
true Gospel way of salvation. (2:10-21), 

U. His next step is to d-eclare faith in the Lord ■ 
Jesus Christ to be sufficient ground for justification 
without the works of the Jewish law. Here he strikes 
directly against what the Judaizers had been teaching 
to the Galatians. Freedom in Christ from the Old Test- 
ament lai: is the very heart of his message to the Gala- 
tians. (S:!-^?!^). 

5)e One is then not surprised that he presents the 
effect of justification to be a walk in the Spirit and 
one that has crucified the flesh with its affections 
and lusts. Finally, principles are liad down that be- 
come rules by lid-iich Christians should walk, (5:16-6:18) 

Such a brief survey of the general progress of 
thought in the book of Galatians agrees >7ith the. quota- 
tion from Hallej^'s POGIET BIBLE HANDBOOK above. We' plan 
to go specifically into the propositions of the book 
in the next section of our study. We want, to state iiie 
purpose of the book in a number of. ways, both positi- 
vely and negatively, vjith the hope that it will be more 
cleai' in oui' thinking. 

¥e conclude then that the pixrpose of the book of 
Galatians was to teach that Christians are not. undei" 
obligation to keep the coinmandments imposed upon the 
Jews under the Old Testament Covenant. Circumcision- 
is not to be required of any Christian, The "legalism" 
condemned in Galatians is the attempt to limit salva- 
tion, righteousness, or justification to those who are 
circuTiicised and. who keep the law that was a part of 
the Old Testament Covenant, It is not the purpose of 
the epistle to call obedience to Gospel commandments 


■■'legMigm;. ■ Thriltierty 'taiiglif "and: 'defended by the 'epi- 
stle is the liberty- of release -from the' Old Testament 
Covehant which -was a yoke upon the Jews that they were 

'not able to bear. In the words of Scripture-, "He -tak- 
eth away the first (covenant) that he may establish the 
second (coyeriant)," In case any one tries to- use Gala- 
tians to show "that Christians are not imder obligation 
to keep the principles or conimahdments of the Gospel 
as' stated'ih the' ifew Testament, he not only misses the 
main purpose' 'pf-Gaiatians but in so doing- must deny 
many clear Gosper passages, Mhen we admit the main 
purpiS^e of .G^alatians, we will not then use it to -cancel 

"'out the main purpose of Corinthians, for in Corinthians 
the central purpose is to show that the Gospel is to 
be -ah authpri'ty ■ to regulate life and conduct in both 

'•personal and grbup r*elationships. This will become 
mote evident "when we follow i^ith a detailed study the 
propositions found in the Glatian letter.' 
-■■ _ ■-^■'-■■^-"' - Fart I from The Sword and Trumpet, 1959. 

■.■••■■.: .,^'. . THRONE WORTHIKiSSS • 

Throne power is one of the great rewards of the 
'faithful servant, and comparatively few attain this hon- 
our. There are many great ones of the Church who will 
be accomited sruall indeed vjhen brought before the juag- 
irient seat of Christ, ' There are those, according to the 
statement of our Lord Himself, who are first aii-;ong 
their fellows on earth, who will be last when. the assi- 
zes of the Son of Man will have pronounced judgment up- 
on them. 

But there is a group occupying the most outstanding 
official position that both heaven and earth can offer, 
VJhat are the q'aalifications for such outstanding rank? 
It is begging the question to say that their places 
have been given them through grace, and it is also con- 
tr'ary to the, teaching of Scripture, The Book of Hevela- 
tioh talres particular pains to point out that it is 
'*he that; "over Cometh" that i"s the recipient of divine 


favour. Throne worthiness is the only guarantee for 
throne possession. And those who prove themselves 
worthy are not necessarily great preachers or clever 
expositors or, even great soul -winners. They are those 
who have put, into practice- the lessons of holiness the 
Spirit has set in, the Word, of God, and have heeded 
earnest care the- applications of these to their hearts 
by His constant ■inward monitions. They HAVE IX) NE JUST- 
They have paid more attention to, the subduing of their 
own lusts than attaining of a reputation for holiness. 
They have learned the meaning of perfect love toward • 
God and man, and have been, as with unveiled face, they 
reflected the glory of the Lord, TRANSFORi^IED ICTO THE 

The Emperor Napoleon, to emphaizq the fact that it 
was possible in his service to rise from the lowest 
rank to the highest, m,ade the epigrammatic remark that 
"every private soldier carried, a field marshal's baton 
in his kn^apsack," And so the almighty, as He sets forth 
the glories of the age to come and the surpassing magni- 
ficence of the eternal city, in wliich liave been centered 
all the hopes, of the ages as they ran their course, 
broadcasts to the race a similar announcement: "HE 
THAT CVERCOI^TII shall inherit all things!'— a promise of 
joint heirship with His- overcoming Son, ' ■ 

There is no believer in Christ to whom the highest 
■honours of heaven ai'e not open. But, sad to say, the 
number is small who give themselves to the quest, and 
seek FIRST (in time and iriportance) the Kingdom of God 
and "His rignteousness. Nor is this due entirely to sloth nor to the claims of the world, and of 
the flesh, , The theology of the majority of piiLpits tea- 
ches that all things are received in Christ and fails 
utterly to insist on the need of 'giving all diligence" 
in order to lay hold upon those graces and virtues 
which will never become the property of the saint with- 
out spiritual striving. 

-The Midnight Cry, 1962 



' -"These' things 'have I written unto you,. , .that ye 
may know. . ." T John $:13. 

The First Epistle of John is a beautiful collection 
of grounds for assurance, written that, we may KNOW, 
.not merely hope or wish, John gives five tests where- 

"by.we^may examine ourselves and be reassured. All are 
tests '.of relationship. Salvation is a relationship to 
a living person,, not the follomng of a code. The five 
tests are simple:. 

■.1. .CHRIST OUR SAVIOUR: Through the ransom of His 
blood,: ", , ,he loved us, and sent his Son to be the 
probitiation for our sins," (U:10) 

■ 2. CHRIST OUR LORD:' "And hereby we do know that we 
know Him, if we keep his coirmzandiiients , " (2:3) "For 
this is the love, of God, that- we keep his commandments: 
and his commandments are not grievous," (50) Christ 
died for us to buy us for His service j if Ee is not 
our Lord, we cannot claim Him as our Saviour, 

Spirit Is to fill us with Christ and His love, to cast 
out fear, doubt, and hatred, "Hereby know we that we 
dwell in him, and he in us, because he hath given us 
of his Spirit," (U:13) Perfect love, "The Holy Spirit 
filling us," casts out fear. Therefore, if any man 
hates another man, he is a murderer and has no eternal 
life abiding in him, (3:1>) This is the most compell- 
ing ground for nonresistance, 

U. THE CHURCH: Many people would like to be related 
to God, and not have to bother with a visible church. 
John says, "We know that we have passed from death 
unto life, because we love the brethren, , ,"(3:11).) 
Do we love ALL the brethren— our critics, our detract- 
ors^ and our weak and failing laerabers? 

5. THE WORLD: The last test of assurance which John 
examines is our relationship to the vjorld. ", , ,If 

"any man love the world, the love of the Father is not 
in him," (2:1^) What is the world? He tells us that 
the whole world system lies in the domain of the evil 


one, i^:19) He warns us not to be siirprised: when the 
world hates us, for this is normal, (3:13) Should we 
riot- then be surprised If the world does not "hate us? 
Perhaps the churches are so worldly that the world ■ 
cannot hate us? Christ was hated because He testified 
against the sins of the world, (John 7j'7) 

These are five tests of assurance, tests of relation- 
ship, "Examine yourselves, whether' ye be' in the faithj 
prove your own selves. Know ye not your own selves, 
how that Jesus Christ is in you, except ye be reproba- 
tes?" (II Cor, 13:5) Jesus wants us to KNOW, so bur 
joy might be fulli — Hesston College Monthly 


Christianity has always bean /threatened with ' 
extinction and yet has always managed to. survive, 
and its survival demonstrates that after the seeming 
defeat at Calvary there comes the vigor of Pentecost, 

For the believing Christian, numbers 'are not the 
sign of the worth of his. faith; Christianity is not" to 
be fudged by the persentage of the himian race that 
adheres to it, nor by tlie persentage of its ..members who 
take it seriously, ' . " ., 

For the man of faitia,' Christianity was Itlie uiiique ' 
religion when it was a tiny band of men in an *upper 
, room in Jerusalem and would continue to be if it- were 
practiced in only one coiiiimlty in the midst of a non- 
Christian world. 

The Christian has no doubt that the Master will win 
eventually, but he is not inclined to put a timetable 
oh the Lord's work or to attempt to force the hand of 
the Holy Spirit, 

The important question about Christianity is not 
how many members it has nor even how many of its members 
live up to its precepts, but rather what kind of men 
are those who do live. up to its spirit, 

. The man who grasps the message of, .the Gospel and 
lives it in his daily life— this is the man who repre- 
sents Christianity,— 

Extracts from an article in the daily news paper 



In a provocative article^ "Can Prostantism Be Saved?" 
(Reader's Digest, Sept, 1962), Dr. Norman Vincent 
Peale e3q)resses Some convictions that evangelical Christ- 
ians have long held about the condition of the professed 
church today. VJhile Dr. Peale 's statements, policies, 
and theology in the past have not merited an unqualif- 
ied endorsement from evangelicals, nevertheless in this 
article that will be read by millions he does drive 
home Some noteworthy points. Among them: 

Protestantism is losing ground today, not so much 
in numbers as in spiritual effectiveness. He points 
to the church's apathy in the face of mora!^ decay and 
increasing secula,rism. 

Behind the ecuraenical moveraeiit lies a passion for 
bigness,. : Mergers lead to watering dowa traditional 
standards and the concentration of authority in the 
hands, of the few. "I»Jhat is wcong x^ith having different 
denominations, so long as they stand for something?" 
Dr,.. Peale asks. 

: .Admitting ■ he has been a. part of the trend, he be- 
lieves Protestants have made it too easy to join the 
church. "No sacrifice is required of ■ chiirch members 
today." he states. People should be. asked what they 
believe. They should undergo a "solemn and searchixig" 
examination. Christian conduct should be expected of 
chiarch members and wayt«jard members should be disciplined. 

In a striking iiidictment, he . accuses churches of ig- 
noring the basic search of individuals for personal 
salvation, "Instead, they found preachers offering 
intellectualiaed sermons on social. problems. They 
found pastors who condemned corruption in politics or 
government, but ignored corruption in the lives of their 
listeners," writes Dr, Peale. 

He traces the problem to Protestant seminaries that 
have majored on intellectvialisBi and departed from fun- 
damental doctrines. Coupled with, this has been the 
doubting of the Bible as the Word of God , , , 

He believes Protestantism can be saved if pastors 
preach and teach the Bible and if individuals believe 
in Christ as Lord and Saviour, —Selected 




When Constantine established Christianity as the 
religion of the Empire, he probably did not forsee how 
soon he should be called upon to interpose hiS' authority 
in order to prescribe and define the precise tenets of 
that religion, which he had established. Doubtless he: 
was well acquainted vath the numerous opinions by which 
Christians had ever been divided] but he saxj that, in 
spite of til em the Body had continued to advance in vigor 
and magnitude, with the show of health and unity, ■ The- 
Church was strong in the midst of heresy, as well as 
of oppression— and when he gave her his protection 
against- the latter, he imagined, perhaps reasonably, 
that she could have nothing to apprehend from the foi'm- 
er. But, whether it was, as- some suppose, that the evil 
passions of Christiai^s were inflamed by their present 
secui'ity, or, as we rather believe, that the expression 
of dissent had been softened by the impunity tihich att- 
ended it daring former reigns, it is certain that scar- 
cely ten years from the Edict of Milan had elapsed, be- 
fore the Christian world beheld the bsginning of a con- 
vulsion, which continued for some years to increase, in 
violence, and which was noG finally composed without a 
long and desolating struggle. 

It had been the vice of the Christians of the third 
century, to involve themselves in 'certain metaphysical 
questions, which, if considered in one light, are too 
sublime to become the subject of human witj if in anoth- 
er too trifling to gain" the attention' of reasonable men.' 
The rage for such disputations had been communicated to 
religi-on, by the contagion of philosophy; but the manner 
in which it operated on the one and on the other was 
essentially different. With the philosopher such ques- 
tions were objects of the tmderstanding only, subjects 
of comparatively dispassionate speculation, whereon 
the versatile ingenuity of a minute mind might employ 


or waste itself. But with the Christian they were 
matters of truth or falsehood, of belief or disbelief j 
and he felt assured that his eternal interests would be 
influenced, if not decided, by his, choice. Hence arose 
an intense anxiety respecting the result, and thus the 
passions were awakened, and presently broke loose and 
proceeded to every excess, 

. From the moment that the solution of these questions 
was attempted by any other method than the. fair inter- 
pretation of th-e words of Scx'iptui'ej as soon as the 
copious lafiguage ox Greece was vaguely applied to the 
definition of spiritual things, and the e.xplanation oi" • 
heavehly TOysteries, the field bf contention seemed to 
be- removed ■from earth to air — where the foot foimd 
nothing stable to rest upon j where arguments were' easily 
eluded, and where the space to fly and to rally was 
infinite; so that the contest grew more noisy as it 
was' less decisive, and more angry as it becanie more 
prolonged and complicated , Add to this the nature and 
genius of the disputants | for the origin of these dis- 
putes may be traced, without any exception, to the 
restless imaginations of the East, The violent terapera- 
"itient of orientals, as it was highly adapted to the 
•■reception of religious impressions, and adirdtted them 
with fervor and earnestness, intermingled so closely 
passion with piety, as scarcely to conceive them sep- 
arable , The natural ardor of their feelings was not 
abated by the natural subtility of their understanding, 
which was sharpened in the schools of Egypt; and when 
this latter began to be occupied by inquiries in which 
the former were also deeply engaged, and viien the nature 
of those Inquiries' assumed an indeterminate! and impal- 
pable form, it TiJas to be expected that many extravagan- 
ces would follow. We must also mention the loose and 
unsettled principles of that age, which had prevailed 
before the appearance of Christianity, and had been 
to a certain extent adopted by its professors— those, 
for instance, i^iiich justified the means by the end, 
and admitted fraud and forgery in-to the service of 
religion. From these considerations we perceive, 'that 


disputations on" such subjects, conducted by minds such 
as have been described, and on the worst principles, . ^ 
.could not possibly 'hope for moderation, and could, not 
speedily terminate; and it is not useless to have pre- 
mised them to our account of those controversies, for 
thus we shall neither attribute them (as some have done) 
to mistaken causes; nor be so much scandalized by their 
Intemperance, as to take any offence against religion 
itself, because such evils have been done in its name, 

Constantine appears to have enlisted himself very 
. early under the banners of the Church which he had 
established; very soon after the Edict of Mian, we 
find him publishing Laws against Heresy, which went so 
fai', in menace at least, as to transfer the propex'ty 
of herectical bishops or ministers to the orthodox. 
In. the list of the proscribed vre find the followers of 
Paul of fiamosata, the Unitarians of those , days; we find 
the Montanists, x-fho were the Enthusiasts, the Novatians, 
who ware. the Keforniers, and tvro denomination of Qnobtics; 
but the opinions of the Arians were not yet attacked; 
perhaps they had not yet assumed a. tangible form, or 
at least were not distinguished and stigmatized by a 

In the freedom exercised by individual opinion on 
obstruse mysteries under 'the early Church, it is poss- 
ible that many may have held the doctrine afterwards 
called iiraian; but the CCHTROVEESI seems to have been 
awakened about the year 319> by the zeal of a Bishop 
of the Church, and the scene of its explosion was that 
hot-bed of heresy and dissension, Alexandria, Alexander 
was the Bishop, Arius a Presbyter, in that cityj and 
the former, in an asseiTibly of his clergy, felt it his 
duty strongly, to impress on them his sentiments res- 
pecting the, nature of the Godhead; maintaining, agmong 
other things, that the Son was not only of the saiiie 
eminence and. dignity, but also of the same essence with 
the Father, Arius disputed this doctrine, and this 
dispute led him to the promulgation of his own opinions: 
they were these, or nearly these— that the Son had 
been created by the Father before all things but that 


time had existed before his creation, and, that. .he. was 
therfferenot coeternal with the Father j ..that he was 
created out of iaothing; "that he; was not coessential. . 
with the Father J ■ that, thotig]i immeasurably superior in 
power and in glory to the highes.t created beings, he 
'was still inferior in both to the. .Father. These ..opin- 
ions ^found many ,and respectable advocates in Asia as 
well as Egypt, among the' clergy as well as the laity, 
and even in the highest ranks of the clergy; and their 
number was .probably increased when the Bishop, after 
^condeming the tenets of Ai-'ius in two Councils held at 
Al-exandria, pronounced against him the sentence of ex- 
communication o 

Tlie quarrel now became so violent, that it was jud- 
ged necessary 'to invite the interference of the Emperor, 
Constantino viewed the whole question as trifling and 
utterly Unimportant; he. regretted that the peace of 
the Church should be so vainly disturbed, he lamented 
that the harmony of Gludstians,.. who were united on so 
many subjects of infinite weight, should be interrupted 
■by such unprofitable speculations— and in the Epistle 
containing those sentiBients he enjoined peace to both 
parties. Constantine knew not the nature of the tempest 
which was excited, for neither experience nor history 
had yet presented to him anything resembling it. How-- 
ever he had adopted the only measure which offered any 
hope of appeasing it, and had he persisted in his neut- 
rality, it is probable that the Arain controversy, 
after some noisy debates and angry invectives, x^rculd 
have discharged its passion in words, and the heresy 
itself would have fallen into dishonor, almost into 
..oblivion, like so many others. But the firmness of 
the Emperor was not proof against the iiriportunity of 
the Orthodox prelates, seconded, as some think, by his 
own theorlogical vanity; a General Council was suggest- 
ed as the only remedy for the evil, and the Emperor 
would, of course, preside over its delibera.tions . 
£till the m.atter was some little time in suspense; and. 
THAT' was perhaps the most critical moment in ecclesias- 
. tical history, in which Constantine determined to con- 
voke the Council of Nice, — Waddington ' s 


Parting follows every meeting^ 

liJheh- on earth our friends we see, .-• . 
Till we reach the heaveiiiycity. ,' ■ 

l/^Ihere farewells will never be, • 
We come, while her?, to pa'ths of parting, ■ 

Often, as we '-re traveling on; 
We share with friends oiir joys and sorrows. 

Till life's weary joiirney's done. 

But we'll meet our Ibved companions, 

Miere there Will Be "no more pain'.'j ■ ■. ■ 
Some have gone there now before us,— • 

We shall clasp their hands again, 
• There ,tiiroughout the endless ages, . •■ '■ 

With them, in our home so bi'ight. 
We shall rest from weary trials, ■' . . 

No more feel dai'k sorrow's'-night, '. 

We shall see oui* Elder Brother, ' , , . '. 
. Praise-him all tha.t endless day,' 
And the tears- we now are shedding . .., ' 

God's own hand will wipe away. 
Let this hope,, .then, be our comfort, 

^iJhile vje work in distant fields. 
Till the ripened sheaves we bring him 

Vftiich God's earthly kingdom yields. 

Heaven's dome will ring with anthems : 
VJhen we shout that "Harvest Home"! 

And with stai'S- GUI' King. will crown us 
As we kneel at his white throne. 





Daniel wajS among, the first captives taken from Palestine by 
Nebuchadnezzer into Babylon where .he li-ved from 606-534 B.C. 
He lived in Babyloji for 72 years, up to the third year of Cyrus 
the Persian and-2 years after the Jews return from the captivity. 
jU-1 t hi g time Daniel was God' s chosen witiiess in the Palace of 
the empire that ruled the. world, where he served under five 
different rulers after Nebuchadnezzar. He was always faithfvil 
and, loyal- to them as long as 'they did not interfere with his 
service and faithfulness- to God.. 

Daniel ali-.-ays put the Lord first in his life. Vftien he was 
first taken captive, the king wanted to feed him and his three 
friends mth food which -vras \mlawful, but Daniel purposed in 
his heart that he would not defile himself vdth the king's meat 
or his mne. , 

God gave to Daniel and' his three friends in Babylon, knowl- 
edge and skill in all learning and ivisdom' and \nider standing. 
So they were given high positions in Nebuchadnezzar's kingdom 
and were found to be ten time better than all the magicians 
and astrologers. 

In the second year of Nebuchadnezzar's reign he had a dream 
which immedi9,tely forgot, and he demanded of his mse men, on 
pain of death, tha,t they should make l-noiTO to him the dream and 
its interpretation. Since no one could do this seemingly impos- 
ible task, all of- the wise men, including Daniel, were in danger 
of . losing 4;h&ir lives. But God revealed the secret to Daniel 
and received honor and glory from the king and Daniel vas made 
ruler over the whole province of Babylon. 

Later he interpreted another drecjn which the king had, reveal- 
ing his do'/mfall and 7 years of insanity until he was humbled 
before God p,nd r scribed honor and glory to the God of heaven 
F.fter he -virr.s restored to his former pociticn. 

Again he interpreted the hr.nd vnriting on the wall for King 
Belshazzr.r^ --.rho vias slain the same night and his kingdom was 
give to the Mcdcs and Persians. Daniel was then made president 
over the whole kingdom diaring the reign of Darias the Mede, 

This caused a jealousy among the other ruler who conspired 
against Daniel and cause him to be cast into a den of lions. 
But God delivered him from the lions. 

Daniel had many visions of the rise and fall of kingdoms, 
and of the Messiah and end time events. His experience proves 
that the Lord mil bless and care for those who are faithful to 

_We admire Daniel for his ummvering faith in God in time of 
trial. We might vrell ask ourselves if we could be as faithful 
as Daniel vras when he continued to pray to God publically at the 
peril of his life. By this he proved he was not asham.ed of his 
Cod even in a heathen and idolatrous land. 

Let us never be ashamed of Jesus. in this sinful and adultrous 
generation, so that he need not be asham.ed of us when he shall 
appear again in glory.— Joseph L. Cover, Sonora, California 


VOL. 10- • MARCH-APRIL, I96F ' NOS. 3-U 

"De|qrly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Lead me to the rock that is higher than I, 
The rock that is steadfast and sure 
A stumbling block and a rock of offence 
To all that is wrong and impure. 

Lead me to the rock with its crystal stream, 
A rock: in.-,a' dry.,' .thirsty, land, 
VJhere.all who. thirst may. be, satisfied, 
TfJhere the stream of life has no end. 

Lead ■me to the rock where the church of; God 
Forever, will stand, secure. 

Though. the t.empests rage and the rain beats, down. 
There the chiirch. will -forever endure. 

Lead me to the rock where my: soul- may rest, ..• . 
A calm in the midst, of a storm, . ;• ; . ^ 

Where the troubles of earth will never. ..r,e,a.c|i, • 
Where nothing will ever alarm. 

Lead me to the. rock when the; end timp., -comep, ■ 
To the cleft, x^here .my tsoul. .may .hide : .-. 
While the river of Jordon onward rolls, ,' 
Where my soul may forever abide,- ■ .-■ ; ■■ 

' ■::.-'-■,: .-ii :;.-j, Annie Baker ■ '' 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Matthew 20:1 clearly indicates that the parable of 
the laborers in the vineyard illustrates one of th^e 
primary conditions of the kingdom of heaven. And as 
we believe the basic Biblical meaning of the "kingdom 
of heaven" and "kingdom of God" is the government of 
God and the realm or commionity in which this govern- 
ment is experienced and expressed, the parable seems 
to have been given to illustrate the sovereignty of 
God within this realm or .community, and his integrity 
and benevolence in dealing with his subjects. And 
verse 16, which is. the essence- of the lesson taught 
in the parable, shows .that He' is not bound by any 
supposed seniority claims of men, but is free and in- 
dependent to call into his service whomsoever he will 
and disburse his boixnties and gifts to them as his 
wisdom and generosity may direct, 

.^though those who were hired first on a wage agree- 
ment did work longer, their supposed seniority did not 
give them any jus;^ claim to mor6 than Wliat tiras' agreed 
upon, or any right to say how the good householder 
might .deal with other: servants— and even bestow gifts 
to those whom he deeme^ worthy. In giving to those 
x-^ho were .hiire-d; last "the same as the first, -he took 
nothing awayvfTQffi the -first, . . But foi*-' reaBoh'S which 
he deemed good and right he determined to give them 
the same as was; agree;d upon by the first. 

But they supposed that they should have received 
more.. This suppo.gition- was based upon a supposed 
RIGfiT to man tain a,perifianent superiority over their 
fellow servants because they had been longer in the 
service*. , ..Their complaint .was that "these last-have 
iw-oixght but one hour, and thou hast made -them equal 
to us ." .Ttjis,, no. doubt,, was the seat of the whole 
complaint. But f^om the master 's- point of view, it 
was not how long they had served nor how much they 
had done, but, perhaps, :it, was according to their need 


and willingness to serve and. their attitude toward him; 
„..fpr.he had promised them^ "whatsoever, is right, that 
shall ye receive." They were all SERVANTS and depend- 
ent upon and responsible to the same master, and there 
was nothing- unjust or unrighteous in 'giving to the last 
the same as to the first. 

This parable, therefore seems to be directed to 
t'bose unbelieving rulers of the Jews who- seemed to 
■ think that- because they were called first into the 
service of the Lord, it should guarantee to them some 
Hind of lasting seniority over others that should be 
called later. And because the Lord did not re'cognize 
their claim it made them jealous and resentful. There- 
■the Lord said their eye was evil becaiise he-was good, 
. :., "The Lord's purpose is to get as many as is possible 
■■■ and, willing into his service, and, although he agreed 
■wl-th the first what the wages should be, to those- who 
came in later he said, "Go ye also into the vineyard; 
and -frfcatsoever is right , that shall ye receive,"'^ 
They were -willijig to go as- soon as they had opportunity, 
and trusted the promise of the master to do what-' was 
right, and received the reward, not for what they had 
done, but because -they entered the service, - 

These latter who received a full reward bec-ause of 
their willingness to serve, and faith in their Lord, 
may represent those who come into the service of the 
Lord under grace, as compared to those who were first 
in the service under the law. Or it may be a coKipari- 
son of justification by faith rather than by 'the works 
of the law,^ . " . ' ' ' 

- ■• Its like , a. parent ■ saying to the children. Get ■ the ■ 
work done and we will go for a vacation. The eldeiSt 
and strongest would be expected to do the most because 
they are able. But the reward is the same. The new- 
born, babe is as much an heir in the household as the 
eldest child, ■ ■ ■ 

- Theref o^-e the important lesson is to get into the 
service of the good benevolent Lord who is like this 
good householder, and trust him that whaitsoever is 
right, that shall we receive, --D.P,W, 

2k. ' _ ' : :' THE :. RrLGRiM 


Dear Readers of the Pilgrini: . •;; ' ' 

Its , been some -time since we offered a. little thought 
for help along in what wei think is- a good work to buoy 
up, spirits- in this, our day. We all -realize day by day 
is-.nearing us to. the end of time; Luke 21:36, Matt. 2\x: 

k2, 25:13, Mark ,13:33. , 
, The dear old fathers; have- often told us and -cited [ 

us. :tp these scriptures with a great concern and it is 

a fatherly care,, I am convinced they. meant it for our 

good. ...When I remember how soiffe -of our dear old Elders 

would rise to their feet and make an effort with tears 

in their eyes and line out such hyrms as: 

.'•., "A .Charge to keep I have, -A God to' glorify, . 

Come Take my yoke the Savior said,. 

,:.,:.-,. Oh for a heart to love my God, ■.; ■ 

Our God, our Help in ages past, 

• In, Thy great name, Lord, we come," 

r recall, this from my tesn days, ■Sbrae others, of my 

age, boys and girls then, can recall such conditions. 

Some that have passed on to their rewards. 

What shall we say to all of this? Were those admoni- 
tions and hymns all in vain? Not for me. They still 
linger in m\r memory. The Lord surely was merciful in 
lending me time. Much of my time had gone to waste. 
And with all the good we may mean to do, evil is pre- 

Paul teaches us many lessons, "When we are weak 
then are we strong." And when he would do good evil 
was present with him. Paul was a great reasoner. He 
was as we might say, on both sides of the fence —on 
the wrong side first —and zealous at that. But he 
was made to see his error, ^i/hen he was converted he 
redeemed the time —Made up for lost time, 

Paul was one who was looked up to. He was indeed 
a councilor and an instructor in righteousness, an 
intermediator both of the Jews and the Gentiles. For 
all this he suffered persecution for living godly in 


Christ Jesus. Can we claim this much? -cFust-how much-" 

persecution shall we suffer? 

Paul claimed to be the least of the apostles -and 'he 
was confronted with rulers. He was fearless i" 'How often 
his brethren begged him not to venture. He suffered- ■ 
ship-wrecks and labored under may perils both fromhig 
own countrymen and the Greeks to preach Christ.' In 
Thessalonica, in a Jewish Sjniagogue he reasoned for- ■ 
tkree Sabbath days out of the scriptures, opening and 
alleging that Christ must needs have suffered and riseTi 
again from, the dead. "And .this Jesus that I preach ■ ■" 
unto you is Christ," Some of the devout Greeks belieVed 
but the Jews who believed not, moved with 'envy, stirred 
up the, people of the city against him and he had to • " 
leave. This happened of ten in the coiu-se of his minis- 
try. He. disputed withthe Jews and all sorts of learned 
men. And some of them, said, "what will- this babbler"' 
say's" Some said, "he seems to be a setter forth of ' '. 
strange gods" because he preached Jesus and the Resur- 
rection., : ■ 

All of this so soon after the apostles' time. Surely 
the Apostle Paxil was needed, ■ . .■ 

— Goshen, Indiana. 


... • ••■ By Loring I,- Moss , ' . ' 

,, Read Romans. 8,- '-'■■ •' ' 

This is a wonderful chapter. The first verse has 
two standards. The- one brings condemnationj, the other 
frees from conderniiation',' 

Wiax does it mean to walk after the Spirit? ¥e will 
be concerned about Spiritual things. These will keep 
us from sin and death. The fifth verse makes a very 
clear distinction between the two states of mind,. The 
sixth verse clearly tells 'the result of the two. To, be 
carnally minded is death, but, to be Spiritually minded^ v 
is life and peace. ,,..,.-, 

Oh, we ought to desire to be Spiritually minded. It- 


-is -mffs -i-f-w© -make. the..'. e££oEt,:..::¥er.sfi .saY§fk.giv"es .a 
ver-y". plain. r.eason-iwhy wjfe:; should put down the-., carnal 
mind. Anything that is enmity against God we ought 
•to rejecti. The .earnal mind is not subject to the law 
6-f • God. Surely we would noji want a mind like that. 
The eighth verse makes it plain if we have the carnal 
mind we.^ can not- please God. Verses nine to fo-urteen 
is the .test. These verses give a high standard. Can 
we reach it? les, by the help of God we can. And it 
lAUst be gained in this life. We must come to the 
place where- the Spirit of God dwells in us. If we do 
not -have this Spirit we are none of his. - This Spirit 
gives us life. The eleventh verse ,says this spirit 
will quicken our mortal bodies, but if we live after 
the flesh we shall die. Verse fourteen tells who are 
the sons of God, Surely we want to be .sons of God, 
Verse sixteen tells' how we become known as children of 
God, Tn/hen we are recognised by God as his childr^ni we 
become heii^s of God and joint heirs with Christ. .Oh, 
what a glorious state, what more could we want? What 
could we attain of greater worth? 

Now let us go to the twenty-sixth vei^se. Just see 
what the Spirit can do for us. Our prayer s^ are not 
just mere words. Our prayers must be the outpouring 
of that spirit which dwelleth in us,- -We are living in 
trying times. But the last part of this chapter from 
verse thirty-five to the end ought to give us courage 
to stand fast. The apostle says, "I am persuaded none 
of these things shall separate us from, the love of God," 

— Bradford, Ohio, 


What is a minority? The chosen heroes of this 
earth" have, been in a minority. There is not a social, 
political or religious priyilege that you enjoy today 
that was not bought for you by the blood and tears and 
patient suffering of the ininority. It is the minority 
that have achieved all that is noble in the history of 
the world. —The Modesto" Bee, 1962. 



(Concluded) ■ ' 

. " In th6 article on the book of Galatians appearing 
in the preceding issue of The Sword and Triimpet our 
^inain focus was on its POSITION among other New Testa- 
ment books and the PURPOSE for tdiich it was written. 
On the first point it became evident 'that while the '" 
book is a unit of truth in itself, its teaching needs 
to be related to the truth in all the other New Testa- 
ment books. In the second place we found evidence 
that JudAizing teachers were in Galatia winning the 
Christians from the gospel of Christ to a practice of 
the Old 4est|ment ceremonies. These two facts will 
necessarllv strongly influence both our understanding 
of its message and tlie application of its truth to our 
times, ¥e now propose to apply ourselves further to 
discovering its trutii' and then open our* hearts to its 
message, ' • '' 


Mien- Paul leax-ned of the fickleness of the Galatians 
it caused him to marvel (wonder) at them (l:6(. He ■ 
asked them, "1'Iho hath bewitched you . (fascinated you. by 
false representation) that ye should not obey the... ; 
truth." By means of this pointed question he focused 
their attention on their teacliers. The point at issue 
was clear. It was a matter of who was worthy to be 
trusted as the messenger of God, Paia or, the Judaizers? 
This involved his call as an apos|.le. 

The apostolic office as used here m.eans the call of 
God to receive truth by dic-ect conimunication and inspi- 
ration plus the right to teach and write it as the 
authoritative VJORD OF GOD. Paul received his call 
direct from Christ and it was made sure by trustworthy 
witnesses. His office and authority were' confirmed 
by, the right hand of fellowship given to him by the 
chief 'apostles of Christ- James, Peter and John. He 


-demoiTstrated that his apostolic "authority was suffi- 
cient to rebul^e the Apostle Peter before all when he 
was in error at Antioch, The Galatians themselves had 
received him as an angel (messenger) of God when he 
was with them. In. striking contrast to the credentials 
of Paul, the Judaizers, it seems, were unknown even by 
Paul. They could not produce evidence to confirm their 
Call as from God, The gospel they preached was out of 
harmony both with the Old Testament message and mth 
what the apostles taught. 

No doubt both Paul and the Judaizers understood 
that the fundamental need of all men was salvation, or 
justification before God. They differed in the method 
by which it was initially received and continuously 
kept, Paul laid down the proposition that all men are 
justified by grace (favor) of God through faith in the 
Lard Jesus Christ. He siad, "Even we have believed 
in Jesus Christ, that we might be justified by the 

■faith of ■Christ, and not by the works of the law: for 
by the works of the law shall no flesh be justified" 
(2:16), In opposition to this, the Judaizers taught 
that righteousness comes by the lavf, that is, by being 
circumcized and then by keeping the law of the Je^^rish 
Covenant. His main proposition in Galatians was geared 
to his main purpose, which was "to assert and maintain 
justification by faith in opposition to all Judaizing 
teachers." (Clarke's Commentary), To Paul, only the 
death ox Christ on the cross provided deliverance from 

This view of the method of salvation magnifies the 
grace of God. Notice how the theme of grace runs 
through the epistle. The Galatians were called into 
the grace of Christ (1:6), Paul was called to his 
apostleship by God's grace (ijl^). Wien the chief 
apostles learned of Paul's success among the Gentiles 
they knew it was the grace of God given to him (2:9). 
We are not to frustrate (reject, despise, disannul) 
the grace of God by thinking it comes by keeping the 
law (2:21), ¥e fall from grace if we try to earn sal- 
vation ($:h). The gospel in Galatians asserts that 


grace came by Jesus Christ. The Judaizers taught 

that circumcision was necessary to procure God's favor. 

On man's part, justification is received by faith; 
that is, the response of the personality to God. In 
Galatians we are taught that "we have believed in 
Jesus Christ that we might be justified by the faith 
of Christ (2:16), We receive the Holy Spirit by faith 
(352, lU), We become children of Abraham (3:6-9) .and,, 
receive the promise made to him by faith (3:22), We 
become children of God by faith (3:26), In Jesus 
Clirist neither circumcision nor uncircumcision availeih 
anything but faith tahich workethby love (5^6), And 
finally we become members of the household of faith 

The propositions given above are not so commonly 
contested. It is the doctrine of "liberty" that brings 
us into conflict. Therefore, it is when Galatians is 
called the "Gospel of deliverance" that we need to 
search the liberty passages to find their tru.e meaning. 

The first of these liberty passages 'occurs in 1:1|5 
Christ "gave himself for our sins, that He m3.ght DELI- 
VER "OS from this present evil world, according to the 
will of God and out Father," The sense of this verse 
may be e:.pressed in these words, Christ died on the 
cross for our sins, that He might deliver us from the 
evil of this x^rorld (age). Mien He did this He x^ras in 
the -will of God, The problem is one of method. The 
method is that of forgiveness and cleansing by the 
blood of Christ given at the cross. 

His second reference to liberty (2:14.) is occasioned 
by his remembrance of false brethren vrho secretly 
came to see v:hat he would do about the matter 01 cir- 
cumcision. He stood firmly by the truth of the gospel 
and would not put them back under the bondage of the 
law of circumcision. If we follow the reasoning through 
chapter two it becomes clear that he would not consent 
to Peter building up the Old Testament as a rule of 
life, or ground fcr justification, after he had torn 
it down. ' 

In chapters three and four the idea of liberty is 

30 ■ ... : , _■ THE :PILGEII4 

related to the-./eurse that was pronouiaced upon, all- who,. 
did not' obey- thsr: law,.., vilic.h cxirse was death, : The free- 
dom ^we Jiow'have ,fr&m;C>ld Testament law is likened to 
that oJP' the.: freedom .of the graduate from the school- 
mastfer, A second illustration follows in which he 
pictures' the Old Testament: saints like a child under 
teachers- and the. New Testament saintsas mature sons, . 
The alLe' gory .in chapter .four seems, to have two uses. 
One is..:.tD sho:.w tlie'; r;elati.on, between "Kie Jerusalem ...,,. 
which.' .now is:'(Judaism)-.j which brings its people into 
bondage .to' --the -law,:, .and Jerusalem., which is from above 
(the:. chjarck) which releases us from that bondage. The 
other use is to diow up the persecution of the true 
church by. .the . Judaizing party as being like the perse- 
cution of Isaac, by. lishmael in Old Testament times. 

The clearest csll- "to ..liberty is found in chapter 
fivei.>; Here, it is so- clearly a call to liberty from 
.oirciimcision and the Old. Testament law that it needs 
little interpretation, Pa-ol reasons that our method 
miost. be either justification by the Old Testament law 
or by the cross of Christ, The covenants as a way of 
justification are mutually exclusive of each other, 
I By .the;.;3Tiiddle ' of chapter five Paul finished his 
proof of. liberty: from the Old Testament covenant. He 
now anticipates the temptatiop men will have to claim 
freedom, from all law or any res-traint. This tempta- 
tion, in man is the true reason for the tendency tovjard 
antinomianism. He icnpws that in the fully justified 
person the flesh; (old nature) will seek occasion to 
express itself, in sin. He shows that for the Galatians 
three fundamental laws are to operate actively in their 
lives, ■. 

The first is the LAW OF LOVE, It is here, inclusive 
of all other laws that apply to human relations, but 
it is not exclusive of them. The lust of the flesh 
would cause them to bite and devour one another. 
They are warned not to take this liberty to express 
the flesh. The second is the law of WALKING IN THE 
SPIRIT, He applies this very practically by spelling 
out specific and general sins that are of the flesh, 
and then in contrast he describes the fruit of the 


Spirit, Of the former he says, "They which do such 
things shall not inherit the kingdom of God." And of 
the latter he says, "Against such there is no law," 
The third law ,is that of SOWING AND REAPING. He intro- 
duces this by the strong appeal— "Be not deceived j 
God is not mocked: for whatsoever a raan soweth, that 
shall he also reap," What follows proves that he is 
not here thinking of the inner life only, or of identi- 
fication with Christ .only. He is speaking also of what 
they are doing in outward conduct. In this way he con- 
cludes that though we are liberated from Old Testsjnent 
commandment, we do have obligation to New Testainent 
laws that apply to our human relations, to both the-, 
saved and unsaved, and also to our relation with God, 


In the preceding .secti'on of this article, we have 
tried to represent the 'sense of the Look of Galatiahs 
that was in the mind of the: Holy Spirit, 'and of Paul 
as he wrote the book. Natursily its meaning' to the 
church that received it xfould be the same. This is 
what we call giving an INTERPRETATION of a book. ' 
Another lawful and necessary use of Scripture is to 
take its. true, message as found by interpretation, or a 
principle thatxiTsis' taught, and apply it to the needs 
of o-or day, . This is called the APPLICATION of the 
Scripture, Both "of tnesemust be honestly and fairly 

Before we proceed to treat on applications of the 
message of Galatians to our time, we should set down 
a few principles that we need to observe in order to 
be fair and safe, 

"When , , . , a passage occurs of doubtful meaning 
with respect to the sentiment or doctrine it conveys, 
the obvious course of proceeding is to examine wiiat the 
author himself has in other parts of his work delivered 
on the same subject , , , and to inquire what there 
might be in the occasion or circumstances under which 
he wrote, tending to give further light upon the immedi- 


ate.otject he had in. view., , This is"'6rily to render'." 
coiimion justice .to the writer." (Horne's INTRODUCTION 
T0::THE; Bri.i£,,: vinabridged, vol. 11/ page 5l7, 1868 ed.) 

Uo^Ue, -in the same volume, page 521,' illustrates 
the "use of ■■'analogy of Scripture with an exairiple that- 
invoives Galatians, He says: 

"Let us then compare Galatians 6:15, I Corinthians 
'■7:i9j and "Romans 2:28,29. In the former passage we 
read, 'In Christ Jesus neither circumcision availeth 
any thing, nor ■uncii'cumciso'n, but a new creatine, ' or 
father (there is) a new creation. In Galatians 5:6 
the apostle had briefly delivered tiie same doctrine in 
the following terras: ''In Christ Jesus neither circum- 
cision availeth aiiy thing, nor uncircumcisionj but 
faitlii which wcrketh by love. ' I Corinthians 7:19, ' 
'Circumcision is flothihg, nor uncircumcision, bu.t the 
keeping of the coiiimandiiients of God, ' II CorintMans 
5:17, 'Therefore if 'aiiy man be in Christ, he is a new 
creature,' or more- Correctly (there is) a new creation, 
'Old things are passed awayj behold, all things are* 
become new.' Roman.s 2:28,29, 'He is not a Jew that- is 
one ' out^wai'dly ' i.e. he is not a genuine member of 'the 
church of God, who has only an outward profession: 
'neither is that circumcision which is outward in the 
flesh,' But he is a Jew, A true member of the church 
of -God, 'which' is one inwaroly and circumcision is. ■ ; 
that^'of 'the heart, in the spirit, and not in the letter j 
whose upraise is not of men, but of God,'- From these 
passages it is evident that what St. Paul in Galatians 
6:l6 terms 'a new creat\3re' or 'creation', he in Gala- 
tians 5:6 denominates 'faith that worketh by love, ' and 
in I Corinthians' &jl9 'keeping -the" commiiidinents of God,' 
From this collection of passages, then;^we perceive ." 
that when the apostle intends by 'a new, creature or a 
new creation' is the entire conversion of the heart 
.from sin to God;, , .This total change of heart, soul, 
,and:life, which takes place imdei:- the -ministration of 
the gospel, is .effected by the. power and grace of God, 
ar^d is evidenced by that .faith and obedience which are 
indispensably necessary to all Christians in order to 


(obtain) salvation." ~ ~ "" 

Mien we apply the teaching of Galatians to -the diff- 
ering situation of our times it ±p important that -we ■■ 
do it honestly, and in accordance with the analogy ef 
faith.. We believe an examination of the way meny laod- 
ern writers have used Galatians to condemn yrhat they ; 
call "legalism" will show that it does not meet the . 
above standards. 

Some modern writers hold that on the basis of the-, 
message of Galatians, "¥nen we are called to follow , 
Christ, we are siiraraoned to an exclusive attachment- to 
His person, the grace of His call bursts all- the.bon,ds 
of legalism, , , , It transcends the dif f er.enee -.between 
the law and the gospel," Now we appreciate the need 
for attachment to the person of Christ, He . is worthy 
of all our loyalties. Any difference is not on tha.t 
point. But our friends dc^iingrade the words of Glirist. 
They transcend Clirist above His gospel, its direc- 
tives. They, detach; our Lord from His communication ■ to 
us. They would give us a person to love but would -not 
allow Him to express. Hinself , They rob Him of His :.. , 
right to express wis personality. They would give to 
us a Savior, but rob us of our Lord, This is not the 
message of Gjilatians. 

The right of the gospel to regulate conduct, .was de- 
fended by Paul against -Petei' vihen Paul saw- that;:Peter 
and his friends "walked .not uprightly according to the 
truth of the gospel" (2j.lLi)i The liberty to be released 
from obedience to Old Testament law and to be attached 
to Christ, as taught in 'Salatains, does not give us -^ 
liberty to walk after the flesh. To live in the Spirit 
is to walk in the Spirit {$'.22-26); that is, ■we need', 
to express the imaer life by outward conf oriTiity to 
New, Testament ethics. Every man is to prove his own 
work." (6:U)> that, is, to.test his outward conduct by 
God's standards. One must conclude that the claim 
that attachment to the person of Christ gives the 
liberty to neglect or refuse the commands of Christ-is 
a rationalization of man, and is neither a true inter- 
pretation nor a valid application of Galatians, -"• 

3h ., THE FILGRm 

■When we deny qny claim on our conscience except- "an 
exclusive attachment to the person of Christ," we cut 
ourselves loose from any tangible guide and have merely 
an indefinite mysticism, capable only of vague ethics, 
far removed from Bible holiness, .If Christ had in- 
tended that an attachment to His person were enough to 
guide us in holiness. He would not have needed to per- 
form His deeds, give us His gospel, or extablish His 
6htirch, We admit that it is quite possible to become 
legalistic in the application of the New Testament 
■ command to practical life. But that possibility should 
not cause us to claim that the New Testament, command 
has no place in the Chrit;tian life. Neither should it 
cause us to deny the New Testament authorization of 
church organization , offices and authority for 
church adrflinistration, 'We mil venture the assertion 
'that no one has ever' maintained a continuous justifi- 
cation from sin or' c3-eansed him.self from "all filthi- 
ness of the flesh and spirit" by an exclusive attach- 
ment to Christ's person vjithout also an acceptance of 
and an obedience to Christ's word. 

Another aa^ea of tension between the. Galatian message 
of liberty and modern applications made of it is in 
the use of the phrase "the grace of God", Paul says, 
"I do not frustrate the gi-ace of God: for if righteous- 
ness came by the law, then Christ is dead in vain" ( 
(Gal, 2: 21), Relating this verse to verse twenty, 
some persons profess to find a basis for the claim 
that the only means and method for spiritual living 
is complete identification with Christ, They speak 
of commandments and rules as being coercion, and a 
fruitless method. They call every method but that of 
complete identification with Christ, "legalism". They 
make grace mean an antinomian liberty not warranted by 
what God says. They are guilty of two errors*. First, 
they wrongly interpret and apply the message of the 
book of Galatians, Second, they ignore m.any New Testa- 
ment Scriptures, the analogy of faith. 

On this point of grace we would be reminded of what 
the Scripture says: "For the GRACE OF GOD that bringeth 


salvation hath appeared, to all men, teaching us that 
denying ungodliness and worldly lusts, w6 should -live- 
soberly, righteously, and godly in this present -world" 
(T'itus 2:11,12), To be fair, we must admit' that the- 
gra.ce of God is a" teaching grace. If the grace of God 
excludes any doing of corrmiandraents, why does the gospel 
of grace so clearly command us to teach, oversee, rule, 
obey, and follow? The answer is obvious: Christ and 
the Holy Spirit thought them necessary for those who 
are saved. That being true, we have no right to negate 
them by any process of interpretation or application. 

Even in Galatians the seai^ch for the meaning of 
liberty leads to the practical question: How can we 
get deliverance from this present -evil world? By some 
modern interpreters the answer is found in xiihat they 
call one exclusive rule based on Galatians '6:11; -16, 
"God forbid tliat I should glory, save in the cross of 
our Lord Jesus Christ, by whom the world is crucified 
unto me, and I unto the world* ' For in Christ Jesus ". 
neither circumcision availeth anything, nor uncii^cum- 
cision, but a new creature. And as many as walk accor- 
ding to this rule, peace be on them, and upon the 
Israel of God." That this is a good experience and 
rule, we freely admit, 

A survey of New Testament teaching shows, however, 
that God ' s method ' of deliverance includes more than 
one rule. The Scriptures te?.ch that we need to repsnt 
of our sin., believe in the blood of Jesus for justifi- 
cation, receive the Holy Spirit as tlie power for vic- 
tory, obey the com)Ti.ands for ethical direction, cleanse 
ourselves of all lilthiness of the flesh and spirit 
for practical holiness. The one who sees only one rule 
for deliverance from, the, world, is much too narrow in 

We believe many modern -writers have superimposed 
upon Galatians a meaning which God did not express. 
When they interpret the book they give to such words 

-^^■-"- ■■ " • •"• THE PILGRIM' 

as "law", /'grace", -and ."liberty" meanings that are 
not allowed by the context. They .do by yiolatMg'''. . 
the ..-rules of interpretation. When .they apply 'the 
teachings .. of the book, they make applications that are 
contrary to .the analogy of faith, which requires that 
the application' made of any Scripture shall agree with 
other Scriptures 'that treat on the same subject. These 
are both serious mistakes, 
■ - The "gospel of deliverance", as ..modernly, taught, 
relates to a way of life based on an indefinite ethic 
and leads to an antinomian liberty to. sin. The. ."gos- 
pel of deliverance" found in Galatians relates-,.- to God's 
way of justification based on the work, end -word of 
Christ, leads to deliverance from the Old Testament 
covenejit as a way of salvation, and to ax-iralk of holi- 
ness in the Spirit. Atonement by the blood of .Jesus 
makes Christian experience possible, the working of 
the Holy Spirit makes it emotionally satisfying, and 
the guidance of the Vford.of. God makes it ehticallj 
safe, * ■! 

The yielding child of God will want to "walk worthy 
of the Lord unto all. pleasing, being fruitful in every 
good work, and increasing in the knowledge of God." 
Peter v/rites to the saints, "Seeing ye have purified 
your souls in obeying the truth through the Spirit 
unto uniei.gned love of the brethren,"- A fitting close 
for this discussion seems to be this: "And whatsoever 
we ask, we receive of him, because we keep his command- 
ments, and do those things that are pleasing in his 
sight" (I John 3:22). ^ " . . 

— The Sword and Trumpet, I960. 

According to the Jewish Newsletter, more than 
12,000 have been converted to Christianity in Israel 
since the extablishment of the state. This is a 
disproportionately large figure as compar.ed with 
other Jewish communities, and orthodox organizations 
are making, special efforts to counteract these 



Baker, Annie , daughter of Thomas and Adeline (Grove) 
Reesor, was born in Scarborough Township, Ontario, 
Canada, December lU, 1896| passed away peacefully at 
Maple, Ontario, February 6, 1963; aged 6U years, 1 month 
and 3 days. 

On September 26, 1928, she was married to Isaac ■• 
Baker, i-^ho survives. Also surviving are h children 
(Alvin, Mary - Mrs. Norman Drudge, Ruth - I'irs. Lome 
Reesor, and Eva - Mrs. Herb Diller), 11 grandchildren, 
one brother (Amos) and two sisters (Esther - Firs, Asron 
Eber and Elizabeth - I'lrs, Allan Mideman), One sister 
preceded her in death. 

During her last days, surrounded by her family. 
Sister Baker gave evidence of her hope of glory, >Then 
she assured them that — "The way gets more and more 
beautiful, there's nothing to be afraid of," 

Sister Baisr joined vfith the Old Order Mennonite 
church as a young woman and in 19U0, together with 
her husband, united with the Old Brethren, to vjhich 
fellovjship she remained faithful until the Lord called 
her home. 

Funeral services were held in the Brethren-in -Christ 
church, Gormley, Ontario, February 9, in charge- of 
William Vanderbent, Elmer Brovont, and Fred Nighswander, 
Burial at Baker cemetery. Maple, 

— Lome J. Reesor. 

3,s. ■ ■ the:: eilghim 


Loring Isaac Moss was born--tG- Aaron and Catherine 
Risinger Moss January 21^ 188? in Howard County 
"Indiana ^nddepartetf'tliis life' at his home in New ■ 
Harrison," Ohio- after'-'seventeen months illness at the. 
age of- 76' years ■■2^2-daysv- ■ 

He 'gave 'his' heart :to' the Lord at the age of sixteen 
years and was called to the ministry before he was 19 
in 1905. Mas advanced in 1909 and ordained to the 
eldership in •191 8-." ' He has labored fervently for the 
Lord" arid ■sacrificed much, holding meetings, organizing 
church«9 and "Bome times being axvay from home several 
■weelcs ■a.t'"'a time. He preached his last sermon at ■■ • 
W^arusa, Indiana on December 9j 1962, At the Mme 
of' death was -a m.ember of the -Old :Srethren Church. 
His x-rhole desire was to preach -the Gospel and help 
others to a closer walk with God, 

He- came from a family of nine children of whom, one 
sister, Martha Myers s'ai-vives. 

On February I4., 190^ he was united in marriage to 
Ota Eliaabe-thv Shideler, xrho passed away April 2U,19UU. 
To this union were born ten children, eight of whom 
survive; Edson, McGlave, Colorado; Paijl, Dallas Center, 
Iowa; Aaron, Sb, Louis, liissouri; Eavid, IJest Covina^ 
California; txrs. Mable Itupp, Bryon, Ohio; itrs, Ellen 
Reed, Dallas Center, Iowa; I^irs* Mary Shuler, Modesto, 
California; Miss Lima IIoss, Greenville, Ohio; Etiiel 
Mae Moss and x'^s. Grace Royer having preceded him in 

Ee was married on April 21, 1945^ to \'±ola. H, Vfeaver 
x«rho survives him. ■ Surviving him besides his widow, 
sister and eight children aa^e twenty-six grandchildren 
and eight great grandchildren. Also surviving are six 
step children; Mrs. Charlotte Frick and Delbert Weaver 
of New Madison, Ohio; Mrs, Ida Keeny, I"irs, Arvilla 
Keeny and Albert Iveaver of Pennsylvania and Miss Hazel 
leaver, Greenville, Ohio, also twenty-five step grand- 
children as well as many other relatives and friends. 



We are very sorry, because of impaired health for 
some time, and more than normal work load dixring the 
last six months, we were imable to publish the last 
issue of the Pilgrim when it was due. 

We will still date this issue l-ferch. and April, and 
arrangements are being made , which jnrill be announced, 
in the next issue, to have an editorial. staff to .con-, 
tinue publication in the futiire, :■;:•- ■ - ...v.: 

We hope to get back on the proper schedule again, 
and possibly return to a monthly publication again 
as at the first, —Editor , 


In the January-February, 1963 -number y^ the first -, 
line in the second paragraph on page k Should read: 
The feast of "Weeks" instead of feast of' "Tabernacles." 


I.'ra thankful for the Saviour's blood 
How else could I be clean? 
Or how before the righteous Judge 
As guiltless could be seen? 

But still these earth-bound feet may stray 
And s.ometJ-mes be defiled^ 
'■■ Then in- the evening must be cleansed 
As wh^n, a; ..little child. 

Our failures cuLwaj^s grieve us sore ' ' ' 
. But there's a. Mercy Seat, - 

\Andnow in heaven, happy thpughtj 

Christ still doth wash our feet. 

"■>. J. G. Hootman 

'■■■' Modesto, Calif. 




One of the greatest facts in history is that God 
has. spoken to man, God revealed himself through 
nature in a general way. but in a special way He reveal- 
ed Himself and His truth to man through Christ and' the 
Scriptures. Truth came through personality as the 
Holy Spirit directed the holy men «f ..old to •i«!ri.te the 
oracles of God, Peter said, "No prophecy ever ■Came 
by. the impulse of. maxtj but men moved' by the Holy 
Spirit spoke from God." .■,■... 

The main theme of the Bible is the history of re- 
demption. The Word became flesh and dwelt among us 
in the first-, century, - The M^itten Word,- however, 
came into being over a. period of about fifteen centur- 
ies, from Moses to the ' completion of the New Testament. 
In the list of authors -we find the shepherd,, poet, 
prophet, lawyer, doctor, ..and government employee. 
In spite of the long time span between.. Genesis and 
Revelation, and the diverse interests of the authors, 
they united in producing the greatest book in the world. 

One of the old wi'l'ting" raate'rials""was papsTus, The 
pith of this plant was sliced and the strips were 
glued together in-' a way that produced sheets, which 
were formed into rolls. The -*use of-' papyrus rolls dates 
back to the iihird millennium B, G,' Another' ;writing 
material, parchment, came into use about 200 B.C. 
Sheep and goat skins were cleansed and smoothed and 
became an excellent and durable surface on which to 

The Old Testament has come down to us in Hebrew 
and Aramaic, The oldest Hebrew manuscript of the Old 
Testament goes back to the tenth century A.D. However, 
the first translation of the Old Testament appeared in 
part about 275 B.C. when the Jews of Alexandria, Egypt, 
sponsored a' translation into Greek, which was the 
spoken language of the Jews at that time. This trans- 
lation, the Septuagint, ^as widely used by the early 


church, -Many. New Testament quotations are made direct^ 
Ij from it, ' , '■' 

The New Testament- was written in Greek. ' A few 
scholars, however, believe that the gospels were'orig-' 
inally written in 'Aramaic . The earliest known Greek ■ 
manuscript goes back to the second century A.D. One 
famous Greek manuscript. Codex Vaticanus, which included 
.both Testaments, dates back to the fourth century. ' ' 
In all, there- are about Uj^OO manuscripts of the New 
Testament, - 

As the Roman Empire spread, the use of the Latin 
language increased. Jerome, in the fifth century pro- 
duced the Vulgate, the entire Bible in Latin. This 
translation was the Bible of western Christendom for 
over a thousand years. As Christianity spread, the 
Bible was translated into the language of the country 
being Christianized, 

Likely most of us are interested in the development 
of the English Bible, 

Christianity entered Britain in the second century 
with the missionaries using the Latin Bible, The 
English Bible began to develop in the seventh century 
when ,a series of scholax's started translating parts 
of the Bible. '' Finally, VJycliffe produced in I382 the 
whole Bible in English translated from the Latin, 
Some of the well-kno-wn phrases of oiir Bible originated 
■vjith him, e^g,, "the beaane and the mote," "the cuppe 
of blessing which we blessen, " 

Tyndale, in the sixteenth centiury, translated the 
Bible from the original Hebrew and Greek the help 
of the Latin and German, His style is evident in two 
quotations. Gen. 39:2, "and the Lorde was with Joseph, 
and he was a luckie f elowe, " Matt. 6:7j "Mien ye pray, 
bable not moche." A series of other English versions 
follo'wed until in I6II appeared that monumental work, 
the King James Bible, called also the authorized 
Version. This Bible has standardized the English 
language and made a tremendous impact on English 

The British Revised Version appeared in 1885 and 


in 1901 the American .Standard^. Version appeared in 
..America.,^. .. MitMn.-xecent-" years .a-great-.variety--<>f new 
:Tersions :have. appeared: as Weymouth, Moffatt, and ' 
Williams , . ■ . ■ . 

The. Word -of-'Godi .'does' not. change- but' >a spoken" lang- 
"llage vdoes ^and,;,thereforfe :nb version is '■final,- '"The Word 
miist,.nQt';be: canfined, to. the. provincialisms of' any area 
orvany.c.entury:- 'but must ever be in a language that"^ sfets 
forth GlJearly. the Creator who made us and loves us all. 

;"■''■■' —Gospel Herald, . 1956 

: >•;•;■ MOLDING IN CLAY: 

I-.tooi?..a .piece of plastic clay-: ". 
-And idly fashioned it. one day;. 
And as my fingers still ,- 
It moved and jrlelded to my will.- 

I came again when days, were past; 
The bit of clay was hard at last; 
The form I gave itj it still bore. 
But I could change that f-orm no more. 

I took. .^., piece of living play ■ 

And gentl;/ formed, it day, , by day;. ;;. 

And molded with my power and- -art 

A young child's soft and yielding^ heart,- 

I came again when years were gone;,-,. 
It x.:as a man I looked upon; •• ; 

He still that early impress x-irore 
And I could change hiia never more. 

Author unknown . 

Selected by Stella Flora, 
Nappanee, Indiana 


GIDEON (continued from back page) 

So they stole upon the- camp of the Mdianite's by' " 
night and put them to flight without ever drawing a 
sword. The Midianitds were so startled and confused 
that they began to slay one another. The men of Eph- 
raim were called upon to help after they were put to 
flight. So there was • a great slaughter of the Midian- 
ites. Though faint they were, Gideon and his men, 
only the, three hundred, persued the fifteen thousand^ 
men :that, had escaped of the one himdred and thirty- ' 
five thousand Midianite soldiers and slevr thent, ' " 

After Gideon returned home the children of Israel 
wanted him and his son and grandson to rule ov6r tiiem^ 
but Gideon said, "I will not rble over you, neither' 
shall my son rule over you: but the Lord shall rulp 
over you;" once again placing the honor- '.■jhere it" right- 
fully belonged. 

But Gideon did one thing which became a snare to 
him, of the spoils of the tlidianites he made a golden ' 
ephod "and all Israel went thither a whoring after it," 

In spite of this, Gideon was a good ruler for 'It 
says, "Thus was Mdian subdued before the children "of ,' 
Israel, .so, 'that they lifted up their heads nd more. 
And the country was in quietneds forty years in the . . 
days of Gideon. 

Gideon was a man who had strong -faith in God, . 
Without great faith he could have fainted at the tre-' 
mendous odds that were against him. We find Gideon '' 
listed vri-th the' faithful men of old in the eleventh ' . 
chapter of Hebrews, May his be a lesson of faith f or, . 
us; make sure; of the Lord's will for us and persue it '; 

Gideon was one of the judges who governed Isrea:! , . 
in the period from Joshua to the time of the kings, . 
This period is thought to have comprised a period of. 
about three hundred years from liiOO B.C, to 1100 B.C. 
of which Gideon ruled forty years. 

Melvin Coning 
Goshen, Indiana 

kh.. , THE PILGRIM. 

,-^ .,:.;;•...;•; .BIBLE, CHARACTERS . ; . . .. 
. '" ' ^-lilDEGN ■■•■ - 

'"'When "we think of' Gideon we .are .reminded of .the . 
mighty power of. God, For who but God could put. to 
flight one hundred and thirty-five thousand, soldiers . 
with only ''three piirsuit who never drew 
a sword, ■ ■■• ,- : 

In 'the days of Gideon there was sore oppression in 
the land ■'of 'Israel because^ of the Mdianites . ■ It was 
so bad that the: Israelites, sought refuge in caves. 
The Fiidianites would even destroy the'crop.s they were 
trj^ing to grow.' 'But we will find as we study th?; ,.■■. 
story of Gideon that .'the Israelites brought -this dist- 
"re'ss-upon the'imselves, for it. says, "and the children -. 
of Israel did evil in the sight of the Lordi.and the 
Lord delivered them- into the~^hahd of .l!5i.dian -seven, 
years." Sp-'as they - did : maiiy -tiiae's.: when they ;were _. ■ 
reaping fruit's of their sins the children: of Israel 
Cried unto' the'' Lord and in mercy He heard .. th.em. 

The Lord chose. 'Gideon from a poor family of the t:- 
tribe of Mane ss eh to lead the .Israelites to victory 
over the Midianites, We will find as w.e study the 
scriptures that Gideon was a man the Lo.rd could- use. as 
we should be. Though strong, and courageous he xiras. also 
meek and unassuming. He did not just dreai'a or "play a 
hunch" that he was to deliver Israel but he thoroughly 
proved to himself that he chosen'. of .the Lord, This 
we notice from the accoimt of the fleece and, the dew, 

- The first thing Gideon was commanded of -the Lord 
to do was to tear doTfjn the altar of Baal .and build an 
altar to the "Lord your God", This symbolized the. 
cause and remedy of the calamity that had, befallen 
Israel. May we ■ also learn this great truth, 
■ -Next :Gideon' sought. 'to organize an army to go against 
the Midianites, Of .the thirty-thousand men who answer- 
ed the call of Gideon the Lord rejected all but three 
hundred choice men who met HIS qualifications. "Many 
are called but few are chosen," 

(continued inside page) 


VOL. 10 MA.Y-JUI1E, 1963 MPS, g-6 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


If vje could see beyond, today 

As God can see. 
If all the 'clouds should roll away. 

The shadows flee: . -~ • 

O'er present griefs we would- not. fret,. . 
Each sorrow we tJoxild soon forget, , . 
For many joys are waiting 'yet ,.'.■.■„:.. 

For 'you and me, ' .■ 

If we could Ijnow beyond today ^ 

As God doth know, 
tifhy dearest treasures pass away 
-•; And tears raust flowj 

. And why- the darlaiess- turns to. light,' ; ,"', 
-Kihy dreary days will soon grow. bright, ■ 
Someday life-'s wrongs will be , made ^ right. 
Faith tells us so.,;, , ^ /^ . . , , .; 

If, we could, see,, if iWe coiid Ichow, " ' '■.."; 

: We oftep say,,,. . ' ', ,' ■' '" J"'r\.'' „ 

, But God in love a veil doth thfoijr ■' - • ' • 

„. Across our vsiy^j/l ^^, '.; ' .| 

' ¥e panniot see ^diat.lies before,' _, ' ' ' 
. And so vri cling to Him' tlje more,'' " ■ 
He leads ,us till 't^is ^^lif 6 '1^ o ' 6r ; 
• Trust and obey, " .; ' 

'. ' ,. '/'['' ■ ■ — Ahoriymqus^ ■: -n ■ : ■, • ■ ■,' 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


I have foxight a good fight, I have finished n^y 
course, I have kept the faith, II Tim. it:?. 

These words were written by the apostle Paul near 
the end of a useful life, and mission, which had been 
assigned to him directly by God, to preach the gospel 
to the Gentile world. 

He had been zealous in a wrong cause, but God called 
him from that wrong course and set him upon a way that 
was constructive instead of destructive as had been 
his former course, , '' 

If he Jiad persisted in the way which he himself had 
chosen, he never could have given iJis this comforting 
and assuring text. But when God set him upon the cou- 
rse which He chose for him, he said, '"I will show him 
how great things -he .must suffer for rtsy name's sake." 
This indicated a conflict or warfare in the course 
which was now assigned to him, and so he foiind it to 
be. How he did spend and give himself to carry out 
his mission, and there were many adversaries continualy 
trying to hinder him, in his God-given coiorse. 

In the eleventh chapter of II Corinthians are enum«« 
erated many of the Conflicts and sufferings -y^ich Paul 
had to endiu'e. At one time the brethren tried to dis- 
STiade him from the course which the Holy Ghost revealed 
to him, but he said, "What mean ye to weep and to 
break mine heart? for I am ready not to be bound only, 
but also "to die at Jerusalem for the name of the Lord 
Jesus," "But none of these things move me, neither 
count I my life dear unto myself, so that I might fin- 
ish my course with joy, and the ministry, which I have 
received of the Lord Jesus, to testify the gospel of 
the grace of God," And at another time he said, 
"From hfericeforth let no man trouble me, for I bear in 
ray body the marks of the* Lord Jesus," I^uly, then, 
the Apostle could say, "I have fought a good fight," 


How thankful we can be -bhat the apostle Paul FINISH- 
ED his course, Mhat if he. had, given up. before he fini- 
shed, it? There would have been , no reward— no crown, ,■ 
no inspiration to others. : If he had .not finished HIS 
course would the gospel have come to us? Only those 
who finish their course or work can know the satisfac- 
tion of success or accomplishment. , 

,. -■;■■■■ I HAVE IffiPT THE FAITH ^ . ... 

The apos-tle 'F-axil- probably- wrote more about faith 
than any other New Testajtnent writer. 'It is the great 
theme throughout 'all of his epistles. He holds- fai th- 
in Jesus CbJrist to be- the only means of justification 
before- God, and -access to Him,- I'Jhat a victory for him 
then, when he could say with truth, at the end of his 
coijrse, "I have kept the faith," 

Much more could be written about the experience of 
the apostle Paul, about his calling, how he- labored 
and fought the good fight of faith and endured unto 
the end. And had the blessed assurance that there was 
laid up for him- in heaven a crown of righteousness 
"which the Lord, the righteous judge, .shall give me at 
that day: and not. to me only, but unto all them also 
that love his appearing." But our purpose is to apply 
this text to our own. lives and .make it purs both now 
and in the ,end,,,_. - _'/. ■: ' 

¥e Imow what the sgjostle Paul's cburse was. Do we 
know what our's is?. All who-^have. heard _ the gospel 
have a calling and course -assigned to -them. Have we 
accepted the ^ call as 'honestly as Paul .did? And started 
immediately . upon the course as he did, even before he 

left Damascus? 

Ours may not be -the same mission as Paul's was, 
but there wilLbe^a co'nflict with the -powers of evil, 
no doubt in the Same proportion to our responsibility 
as his was. And we will have the same obligation to 
fight the good fight of faith, and the sarae privilege 
to la^ Bold on eternal life. For all who will live 
godly in Christ Jesus shall suffer persecution. 


There is never any joy or reward in an unfinished 
work. How about the boy or girl T«iho never finished 
their course in school or do not pass their grades? 
How about the young people who marry and never conplete 
their vows? The one who begins to build and does not 
finish the house? Suppose the trees did not grow up or 
the season did nof complete its course? 

We are accustomed to having all of God's work going ' 
on to coiTipletion, and take the blessings of it for gran-i 
ted, but Hiany things which men begin to do go Uncomple- 
ted, We are told that when God created the world he 
finished all the work which he began. to do, Jesus said 
"I have finished the work which thou gavest me to^ do, 
and now Holy Father, I come to thee,!' 

' Then may we find what is our course in life and 
accept it with grace and fortitude and eagerness to 
finish it victoriously as the apostle Paul did. Per- 
haps we are not qualified to do vjhat he did, and the 
Lord will not assign us the sasie task as his was. But 
we can be as faithful in the course assigned to us as 
Paul was in his and receive the same reward, Eor he 
saxd, "not to me only but unto all them also who love 
his appearing," "For this is the victory which over- 
Comes the world, even our faith," 

Lives of true men all remind us 
We can make our lives sublime. 

And departing, leave behind us 
Footprints on the sands of timej 

■ •■ Footprints which perhaps another,- - 
Sailing o'er life's solemn' main j 
■ A forlorn and shipwreked brother 
Seeing, shall take heart again. 

Let us then be up and doing. 
With a heart for any fate; 
• ■ ; Still achieving, still pursuing. 

Learn to labor and to wait. "'. 



As alluded to in our last issue, we are pleased to 

announce that we now have ari'editorial staff to continue 

the publishing of the Pilgrimi'.r ,'■•.;■ 

Brother Leslie Cover; Star Et.y 'Box ,1160, Sonorai> ., 

Calif, will be publishing editor, gind Brother Daniel 

Wolf will be consulting editor. ■ Brother Daniel Wagner 

will have charge of the -Bible study, ' and -Brother Richard 

Skiles will conduct- a Children's .Page.. 

We feel Brother Leslie is well . qualified for .this -,,, 

work, but he will need your-intsrest. and prayers. -D»F-.¥ 

Deai*'- Readers: „ ,, _ .. 

In attenpting this work of helping; to edit and, pub- 
lish "The Pilgrim", I. realise . thgit it is. a responsible. 
task, I feel my ine3q)erience, but I want to rely on 
God's help and on the. help of each one, who is interne's ted 
in the success of this-public.s,tion. This paper has been 
well edited in the past and profitable to every reader, 
I hope it can continue to be so, :Brother. Dan will still 
be influential and helpf id. in every phase of the work, 
r know, I ask for the prayers .pf each reader and .urge 
that, as many as feel, to, ..ijelp by contributing material 
as well as by of f ering^^suggestions and critisras. .i 
have the promise of help fre.m many of you, with.out which 
I woixLd not want to attempt.,th«! task, ,■...■.'. 

If I have a policy f or n^ part in this work, it ,,is to 
help "in some way. to encourage the members of the 'Old.. ; 
Brethren Church, .and all readers, to greater enthusiasm 
and geal for the cause of Christ, We all need to real- 
-"ize- more and. more -what. t|ie Lord has. done for us, and we 
■ should • aSk our selves, continually,, "What can we do for 
Hiihi"" -Particularly, I would like to challenge the 
young people, as- futiire le,aders in the Church, to accept 
th6- responsibilities, of Christian service and disciple- 
ahip.' May we all re.alizie our duties as strangers and 
pilgrijas-in this world and our high privileges as sons 
of God,^- --'. ■■ ./.•,.-■„,■ . . ".. '''■/'■■ ij-..-'" 

■'■■■■-'• ■■ ■ - ■- ■-: ■ ■..-■ Ee^ie^^Cover ..-■:;(• icico-r ">_: 



In succeeding issues we would like to devote some 
space to learning more about our Christian hymiis. 
There are interesting stories connected with many of 
them, . Some were written in times of trouble and adver~ 
sity, -and others, in feelings of joy and praise^ Still 
others were inspired by certain statements or events 
or from the scriptures. So often we take them for 
granted. But perhaps to learn more about them will 
also make us appreciate them more, 

I was amazed to learn how many hjmns have been writ- 
ten over the years. Brother Mart Schmidt gave me an 
article a few weeks ago, and I would like to quote 
from it: 

"How w'e love to sing those grand hymns of faithj 
But did you ever stop to consider how long it would 
talte to sing all of them? lou pick up your songbook 
and do a bit of mental arithmatic. You come to the 
conclusion that if your church would sing ten different 
hymns each Sunday, all of the songs in your five-hund- 
red page hymnal could be sung in about a year. 

"But this is just the beginning. There are enough 
Fanny Crosby hymns alone to keep you singing— at the 
same ratio of ten per Sunday— for the next sixteen 
years. In fact, if all the kncwn hymns \iere to be sung, 
it would require as many Sundays as have elapsed since 
the Lord's resurrection to the present day, 

"Hymn-poems seem to spring from an inexhaustible 
well of faith. Since the days of Jesus' earthly minis- 
try. Christian songs have continued to flow in a never- 
ending stream to inspire and bless the hearts of His 
followers in every corner of the world, "* 

We can see that we use only a very small fraction 
of the hymns that have been written. Our study will 
likely cover only a few of the most common ones. The 
information is not too plentiful. But it is our plan, 
if possible, to occasionally pjiblish a hymn and a brief 
account of its origin. We would welcome information 
and suggestions to help make this instructive, inter- 
esting and profitable, -».L. C. 
*(By Noble Tribble in "The Lookout",) 


NEWS ITEM.. .... ,..,_.,„. ;^. ■•:-;- 

Special dedication arid' opfeMng 'serviced- wera.coiiduc- 
ted Sunday, May 26, in the : newly constructed church at 
iliVifuk Village, Calif;pjniia, Two services" were held, the 
first at 10 A.M. which. |ffas 'fCllowed by- a^riooni'ppteluck;.,, 
luncheon. Afternoon servicfes wSr'e h.eld at-.2:.3Q B.kiHi^ii: ■,. 

Elders Daniel F, Wolf ,' P&,ul Clark,-' and Joseph I. j 2,-. 
Cover con4ucted the service. Elder" Christy Cover ..'being , 
unable to attend, .. ' ' ' ' -'a '-■■ • . ■._(,,/,: ;,... , 

Both ser-vices wei'e .well attended by local. .ne.ighbors. : 
and Cba-istian friends,' as well as 'many from therMpdegto ■ 

Elder Paul Balsbaug.h,,..of the' Old Gej^man Eapitist .Bre- 
thren assisted by le adini" the ' devotions- in ' the rafter-;- -. 
noon service, . " -'.':-. . ;.,. ^ , -; ,-,: ,;i 

The day will long be remembered as- a'i)lertior,able,;Opca- 
sion by -those of us who enjoyed 'the irisp.lf.ational; ser.^ 
mons and .Cnris tian fellowshiip together.::!'-'*;.' .;..- ..',-;; 

Construction of £he building' 'i«ras started abo'ijt. two ... 
years ago, and novr that it is completed we -wish,, to.,,.e:x-„.,.-. 
tend a cordial invitation to everyone to-coaeiaad-worr 
ship with us. Our regulai',"' appointments.:" are at 1.0 A.M..." - 
on the second and fourth Sunday of each -month. ,.:-.•,■,■ ■.•!,. 

.Again we express our ' appreciation' and: gratitud,e; to. / 
all those who have so faithfully and generously given!.'', 
of thej^r ;time,, labor, a,rfd tiie'aris' fbr^ the construction of. 
the building and landscaping 'Of -the -surrounding; :are.a,^./.. 

We pray. •■ that, this effort may be;a -bles.singetp the , ,., 

community, , and .redound tq the -glory of God --thLnough the ,, 

further§n,Q.e„pf the .Gospel gf pur Loi'd Jesus : Christ, .. . , 

..': ...-;. -^ ,.,...'.,' ~. Marvin'' CS-awitie3?.;i: -J i:; \s._; 

fs-.; .'.... .r' '%ong Bar-Si California,,;.;.; 

Dear Lord, help me to live this day quietly, ■^easily;;..:; 
To lean upon Thy great V^ength.trus'tfuilyy'*reistfuliyj.; 
To wait fco-j the unfolding of Thy Wiiri)ati'ehtly,. .sere-. 

To meet'rothers. peaQefylly,' joyously;' '^'■ 

To facei tomorrow confidently/ couragebusljii-.!-- 1 .-: 

•,S,elecl^^d by Maf^tha .Baker'- 



■ Dr. Paul Tillich, who is considered by joaxiy to be 
America's leading theologian, has recently published a 
volume on his view of Jesus the Christ, Certainly no 
one can doiibt the wealth of Dr, Tiliich's knowledge or 
his ability to build a significant system of theology. 
Nevertheless, his teachings must be examined in the 
light of those held by the Christian Church down thro 
the centuries. Otherwise we are likely to be misled. 
This is no more true of any of his views than those 
which have to do with Christ and the cross. 

The center of Dr. Tillich 's system of Christian 
thought is Christ, and one might go even further and 
say that the cross of Christ is the focal point. The 
trouble is that he doesn't separate the person of Chris 
from the work of Christ; he merges the two. He frankly 
declares that traditional theology has been incorrect 
in separating the two. For it, the work of Christ has 
been thought of as an act: of ihe person who was the 
Christ, and would have been the Giirist whether He had 
performed that work or not; that is, whether He had 
died on the- cross or not; for the cross is the culmin^ 
ating act in the drama of Jesus' life, 

As'<Sne reads this volume of Dr, Tillich 's carefuliyji 
he finds the idea expressed that Jesus became the 
' Chris t' because of what He did on the cross; while the 
classical view has been that Jesus' death on the cross 
had ■ significance because Jesus Christ was the.God-Jlan, 
'The eternal Son of God who had been made flesh died on 
the cross for our sins. If He had not been vdiat He wai 
then what He did would have had no value; His death 
wbuld have been only that of a martyr, 

Jesus ' deeid on the cross is all-<Lmpor tant, but it 
would" have. had -no meaning if it had not, been the death 
of the God-Man, Whj^t He was, let me say' agSih, mad^l' 
what He; did all-iinportant;. it was, net what Hfe did -tiiat 
made Him liiat He was. It is so easy to misunderstand 
not only Dr. Tillich. but also several other present- 
day speciaLi'Sts in Chris"^i^ doctrine. They talk imwh 
about how Christ-centered their theology is, but we 


imist find out bow He is the center of their thinking 
about Christianity, When we do this, we discover that 
they start with only a human being and not with one who 
was divine and human. For them. He rises to a unique 
place in the; Christian scheme because of His deeds, 
which culminated in the cross. 

The Gospel of John does not follow the pattern laid 
down by Br, Tillich and some others viho are leaders in 
the theological world today, John says: "In the begin- 
ning was the Word, and the Word was with God, and the 
Word was God," You will notice the term "Word" is 
xnritten with a capital V/ and has always been thought of. 
by the Christian Church as referring to the Second Per- 
son in the Trinity, Jesus Christ, Thus we could start 
off the Gospel of John: in .this way: .'*In the beginning 
was the Son of God, and the. Son of God was with God, 
and The Son of , God was God," or vfe can say, "In the 
beginning was Christ, and the Christ was witn God, and 
the Christ was God," John is. not satisfied to give 
only this fir§t verse j he goes on to eir^jhasize the out- 
standing significance which, the Word has: "The same 
was.' in : the: beginning with -God, All things were made ' 
by himj and. without: him was not anjrthing made that was 
made, .i.In him life j and the life was the light of 
men. And the light shineth in darkness; and the dark- - 
■ness comprehended it not" (w ?-5), All the way thro- 
ugh these verses John- is -talking about the pre-existent 
Christ, In connection with this passage, note the 
words in verse Xk of this first chapter: "And the Word 
was made flesh, and dwelt among us, (arid we beheld his. 
glory, the glory ats of the only begotten of- the Fath^*-,) 
full of grace and truth." ■■ - - n : . 

What I have given you is called the prologue, or in-- 
troduqtion, to John's Gospel— one of the greatest doe»- 
trinai passages in the New Testaraeht* The apostle, : 
, in writing this prefacej, under th6 inspiration of God,^ 
begins,;' not with the crbss, hot witii "srfiat Jesus did,^ 
'but with what He was. If He had not been "^at He was ^ 
then ^li that cqfiieis later in the Gospel of Jdhn which 
refers to His coming death, and then the description 
of that death, would' have been meaiiihgleiss. All of 


the Gospels give plenty of space to'si discussion of 
the trial and crrUciXixion of Jesus; and it is always ; ., 
the trial, iand,^crucifixion of a Person 'who was. more than • 
man, vjho was , not . only ./the Son dif 'tian'but also'the-Son 
of God, the PerBj^p^'i'bfed. in the majestic language ,.-, . 
of the prologue to Joiin's"' Gospel (John 1:1-18) ^ ■ 

lir, Tiliich ©ay .Diake the cross <,h€cofenter of every- 
thing, andiithat, would, be' wonder fill' if this centrality 
were defined, ;,4-P the' ,.j3i?pper way,-' Mere" ■femphasiS' .upon the 
centrality. .Gff tfte. cr"QSs".6'ah underi-nine'th© Ghris^tian . ■ _ ^ 
religion when,.state.d,'.'4s' some '■irten are presenting it to- 
day, ¥ai^gh.;?jfour, s^ogp— i't''is 'easy -td'-be.'.BiisledJ 'Sh^ . 
doctrine,of ':; the,, person ;' of Christ ■iS'-aspai't-^ 
theology,: ; No.. aiipwjt of 'emphasis "dft' Christ .and the.- 
cross can 'be; , of. any v'aj-ue' -unless we beaa:" in mind > the , 
eternal truth about the person of Christ, thie fact that 
He was and is.i.thg .Son' pf God as well as -the Son of.- Ma^., 
The latter .placed I-ifm; within reach of ■ -the- '■experience, of .■ 
the cross, and the. for.njer made that • ejfj^&rience- worth 
while in. t;he..redergpti-ve*plan, ■-'■■■■ 

Watch your=,-atep-4,'it" is easy to be iftifeledj;, .Men in 
the past have . "ki^.ssed ■ away the deity of-'JeSus Christ," 
and some are; doing it -'today. They praise Christ and 
the cross, --iniiile they -undermine their 'significance, 

-7r^l.e!.cted from -che-Go&pel Herald, 1951 

■ • :.,.. MifSipSS, NOT VENGKA,KCE.' ■-■'_■ 

"Wieref oof-e •lelj'-^X.hem that suffer .aqcordihg to the wil] 
of God corfflirLt-%he"-keeping of their souls td"himl-n well 
doing, as ;uh-te''a-:'faithful creator" (I„ ■Pe-t.''li5i9).- 

A trd.veifiig.-isdlesman. was tellij:jg ^'.'^rxehd "abdut the . 
"treatment received in a certain business' hoiise'-at the 
hands tif^a^ihember- of .the establishment with whom he had- 
come iri" "Con tkctv ■ ^ The -> rudeness and injustice recited- 
stirred the'' I'i^sfeener to protest,. "And you (fid nothing?-. 
about i<t- -i^f terwacd? You let it go too easily I A fellof ' 
like thalj-desei««es- to be taught a le^spn!,^ ' 'Tes, -but'^-i-i : 
I'm no1»'iier#'-tp-:;aveng€ personal -wrongs, you knHw; T'ln- " 
on business -fdr-iihe f irm»"-. answered.'the'salesffiari-, ■' '- 
'"''■■' ■■-•': —Selected;""'"' ' \' ' ■" 




In the year 325 A. D. about three hundred and eight— 
een Bishops assembled at Nice (Nicaea) in Bithynea, for 
the purpose of composing the Arian Controversy, 'Let 
us consider (says Dr. Jortin) by what various motives 
these various men might be influenced^ by reverence to 
the Ssgaeror, or to his cousellors and favorites, his 
slaves and eunuchs; by the fear of offending some great 
prelate, who had it in his power to insult, vex and 
plague all the Bishops within and without his jurisdic- 
tion; by the dread of passing for Heretics, and of 
being calumniated, reviled, hated, anathematized, ex- 
communicated, imprisoned, banished, fined, beggared, 
starved, if they refused to submit; by con¥»liance with 
some active, leading and imperious spirits; by a defer- 
ence to the majority; by a love of dictating and domin- 
eering, of applause and respect; by vanity and ambition; 
by a total ignorance of the question in debate or a 
total indifference about it; by private friendship, by 
enmity and resentment, by old prejudices, by hopes of 
gain, by an indolent disposition, by good-nature, by 
the fatigue of attending, and a desire to be at home, 
by the love of peace and quiet, and a hatred of conten- 
tion, &c. &.C,' To these considerations, which compre- 
hend perhaps the usual motives of human action, we 
should add that among so many assembled, many there 
must have been of sincere intention and earnest piety, 
and certainly several well instructed in the learning 
of that age; and the excellence of these persons doubt- 
less so influenced the general character of the Councfl,.. 
that, though unable to repress the intemperate violenee. 
of somp of its members, they were sufficient to conduct 
it to that decision, which has now, been followed by the 
great majority of Christians for fifteen centuries. 

The Bishops began by much personal dissension, and 
presented to the Eit^jeror a variety of written accusal — 
tions against each other; the Emperor burnt all their 


libels-, and exhorted them to peace' and unity. They 
then proceeded to examine the momentous que stidri" propo- 
sed to them. It was soon discovered that the differen- 
ces, -which it was intended to reconcile, might in their 
principle be reduced to one point, and that that point 
might be expressed by one word— and thus the question 
appears 'td have been speedily simplified" (as -indeed .iwas 
necessary; ttrat so many persons might come: to, one cori-. 
elusion on so mysterious a subject) and reduced to thiS; 
whether the Son was, or was not, consubstantial. with 
the Father... '..Many of the leading Bishops hesitated,,^ 
or even 'held in the first instance the negative .opinion 
and among them were Lusebius of Caesarea, the hisorian ■ 
of Constantine, and Eusebius of Nicomedia, from, whose 
hands the Eri^eror afterwards received baptism. The 
former proposed to the assembly a Creed, in which the 
word consubstantial (Homoousian) ' Was omitted: but in ■■ 
whrch he anathematized every iit^ious; heresy, without..,, 
p.articuiarizing' a:hy.- ■ riis advice was not followed..,. :..,.• 
Then arose subtile disceptations' respecting the meaning 

.of the word, 'about which some conflicted with- each, : 
other,, dwelling on the term and minutely, dissecting it: 
i-t was like a battle fought in the dark; ■■for Neither 
p'ar^-fiy seemed at all to understand on what ground they 
vilified" each other." However, the result vras perfect- 
ly ;cohcl us ive; they finally decided against, the Aj-ian 

...qginjLpns, and established, respecting the two, first . 
pej^^spn.s bf. the Trinity, the doctrine which therChurch 
stilt' l^rdf esses in the Nicene Creed, 

.iljeii" l3-^,.o^s being completed, the Bishops dispersed 
toj thexi* . f-espective provinces— besides the solemn - decla 
r.Hiqn of their opinion on a most inportant point of 

_c0,cl:rine.'^ (since i-t established the equal divinity, of 

; the Son,) they finally set at refet the. question respec- 
ting the celebratibn of -Easter, and enacted some profi-lj 

■ able regulations relating to Church discipline. Thus ' 
far, then, we can' have no just <reason to condemn the 
resul-t of their liieeting;'- or to pronounce such assemb- 
lies either pernicious- or useless. The doctrine of-thq 
majQj^ity of Christendoiti '-wais -proclaimed by a public act, 
on'a subject hitherto uhcontrdverted, and henceforward 

THE FILGflgl 57 

it was reasonably considered the doctrine of the Church, 
And if matters had rested here^, perhaps the dissentients 
would either have concealed their opinions, or gradusGLly 
melted away into the mass of the orthodox. But Constan- 
tine thought the work of ecclesiastical legislation in- 
complete, until the spiritual edict was enforced by 
tenpbrai penalties, 'Immediate exile was inflicted on 
those who persisted in error— and the punishment of a 
Heretic by &. Christian Prince was defended by the same 
plea of rebellious contuinacy, which is urged by the 
apologists of his Pagan predecessors to justify the 
execution of a Christian, 

— Wadding'ton's History of the Church, 


But God be thanked, that ye were the servants of sin, 
but ye have obeyed from the heart that form of doctrine 
which was delivered you, iiomans 6:17, 

Obedience that is from the heart is the most worth- 
while and the most easily rendered. No good master 
likes an un\-jilling servant, and no service that is 
given xmder constraint qyite matches in fullness that 
■fciiich comes from a ready mind, 

Laban requit-ed seven years service from J&.cob for 
the hand of his daughter Rachel in marriage. We are 
told that these seven years seemed but a' few days for 
the love he had to her. That was service from the 

Something of the same kind is true with regard to 
the s(ervice of God, For this is the love of God, 
that we -keep his commandments; and his commandments 
are hot grevious. I John 50. .• 

This is the tangible proof of our. love to' God, be- 
cause love exerts itself freely for' the object of its 

But happy is the servant who can serve from: the 
heart, and gratified is the toaster vAao receives such 

— The Sword and Trmrpet, 1956 


: FOR THE CHILDREN ^ ■.,:,■ 

Dear Children: 

We hope you. mil enjoy the true stories that we plan 
-to bring to you from month to month. The Bible tells 
us that Jesus loves children, ■ and that is why The Pil- 
grim will be having a page especially for us, • 

First lie must know that the Bible is' true. The 
truth of the Bible has been proven many times, God ■ 
has told men about things that Xirculd happen many years 
before they happened and-- they all came true, • 

There have been many, many- brave ' men and women that 
havd.. loved the truth of God. (for God i-s truth) so much 
that they were riot afraid to die for His 'cause. We 
would like to love God's Word this much. 

The Bible sajf's that Jesus is the V/ay, the TRUTH and 
the Life and. that no man, woman or child can really 
.find;, God without believing on Jesus who is God's only 
begotten son, Wg must respect the Bible .since it is 
God's Word, We must love to read the Bible to find 
out what it says. We must believe the Bible by doing 
what it says we should do, because, remember, the 
Bible is true.- '. ' 

There -are many places' we go where people would like 
to tell us things that are not true. We could even 
learn some things in school that are untrue. 

We read- the' Bible, learn to pray, and believe in 
God' and Jesus Christ, In doing this we get wisdom. 
Wisdom simply riieans to be able to know what is true 
and what is untrue, what is good and what is badj and 
what is wise opposed to that which is foolish. Wisdom 
inay mean' much more, but we can already see that it is 
something we need, 

... "Happy is the. man that f indeth wisdom, and the man 
.that getteth understanding." Proverbs 3:13. 

, ;: —Richard Skiles 

, Modesto, California 



In the service of the Master, 

Though there seems to-be defeat. 

Yet we know that He is vratching. 
And He never calls retreat. 

He will guiide us safely onward;, • • . . ' ' ■ ., 
Ever walking by our side, ,_...-.- 

And is causing us to triiiinph, 

.If we J list in Him abide, .,"Z 

So press onward, ever onward, • 
■ " ." And He'll always stand by you; 
* ■' •Will not; He who sees, the sparrow 

■ ' Also to His saints be true? ^ '-■ 

Then/ take courage as you labor j' 
, . Do not falter in the vay;- ■ ' .• 
:. He has gone the road bef ore' yoti. 

And will lead to endless day, ■■•■ 

— Selected 

. SAMSON (continued from back page)' 
special way by an angel, his slaying of the lion on the 
way down to Timnath, catching 300 foxes, and placing 
torches on them to burn the Philistines' fields ;, slay- -- 
ing iOOO men with the jawbone of an ass; thfeh he ■" : 
prayed and the Lord brought forth water, put of the ' 
jstwbone for him to dcink. Also he. was a 'judge of 
Israel for 20 years. 

: ; ■ —Paul Baker " 

Maple, Ontario' 

God will enable us to serve our generaticai*: . 

Recall Hudson Taylor's logic: "1. There ?is a 
living God. 2. He has spoken in the Bible. 3. He 
means what He says, U. He will do all He has. promis«- 
ed. This is solid ground: all else is sinking sand." 

— Selected 

'60 •= THE piLGRi]v[%:; :, , 

, ,. .. SAi'iSON 

The story df Samson found in the book .of Judges is 
only a short i account of a few chapters, bi^t. still, even 
among non-Bible readers, the name of Samson is knovm ' 
to mean unusual strength. Some commentaries describe 
Samson ab a man who possessed marvellous physical 
strength but was' hot correspondingly m,orally strong. 

It was a simple thing for him to carry- away the 
heavy gates of Ga^a, but he had not the moral strength 
to resist the influence of a Philistine woman, Delilah^ 
By his huge- .strength he could slaughter the Philistine^ 
in battle, and;" he ,took delight in displaying his physic 
cal might to Delilah, but asleep in her lap he was '■ 
shorn of his power and became a man of weakness* 

The climax of it all was he was not a'VJare that his 
strength had left him, "And he wist not that the Lord 
had departed from him," ,When the moral guards were 
withdrawn his secret was soon discovered. How, by 
trifling vjith sin, we unconciously lose God only to 
discover the fact when a great necessity rests upon 
us or a great evil confronts us, and we realize we are 
■weak as water, 

it was in the prison of the Philistines under trial 
andf affliction that his hair grew again, "For when I 
am weak then sun I strong" (II Cor, 12:10), His stren* 
^th returned. 

We read then that all the lords of the Philistines 
gathered together to offer a great sacrifice unto iJagau 
their god, whom they felt had delivered' Samson into- 
their hand, • They called for Samson to be brought in t<i 
make them sport. Then at this high point in their 
party, Samson prayed in earnest to God for strength 
that he wight be' avenged of the Philistines for his 
eyes Which they had put out. His was- granted, 
and,, he ^ullfed the pillars' down collapsing thie building 
and killing thousands of Philistines: as- well-as himself 

'"There are a few more unusual incidents -tjiat cou]jd 
be noted in conclusion. His birth was foretold in a 
(Continued on inside of page) 


VOL. 10 JULY-AUGUSTj, I963 NOS, 7-8 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Sanctify wholly, sanctify true. 
To be thine fully, all that I do; 

Follow Thee truly, trustful to go. 
Ever made newly, till sunset low, 

Faith>f\illy ever, follow Thy way. 

Trusting the Giver j morning's bright day 

Soon to be breaking over the hills. 

Sleeping and waking, rapturous thrills. 

Happy and cheering, on narrow road. 
Helping the fearing, lifting. the load; 

Kappy and praising, all the day long. 
Thankfully raising, praising in song. 

So to be living, so to be true. 
Willingly giving, happy to do; 

Honoxir my Saviour, hope to the end, 

Finding His favor. Shepherd and friend. 

— J. I. Cover 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: IHE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 

■ ■■ - ■ ■ "COME" ' 

Come unto me all ye that labour and are heavy laden 
and I will give you rest. Take my yoke upon you, and 
learn of me: for I am meek and lowly in heart j and ye 
shall find rest to your souls. For my yoke is easy 
and my burden is light. (Matt. 11: 28, 29) 

And the Spirit and the bride say, come. And let him 
that heareth say come. And let him that is athirst 
corae. And whosoever will let him take of the water of 
life freely. (Rev. 22:1?) 

What a wonderful invitation and welcome we have herei 

Jesus Christ, without, any harsh reference to the de- 
plorable and wretched plight of man in sin's degrading 
influence, offer; ail who will come to him, the 
blessings of every proinise of God fulfilled in the 
lives of those who-; will heed his call. 

-.The hardest- labor, and the heaviest burdens are en- 
dured by those who keep in the ways of sint and folly j 
especially is it so by those who still have a desire 
to do better, and by comparison realize hov: far they 
have drifted away, from the pure, innocent state of 
children under care of kind parents and happy homes. 
Like' the prodigal son who vjaiited the fling and excite- 
ment of a stranger in a strange land* Bitter experi- 
ence teaches that the pleasures of sin do not satisfy 
no more than husks— swine ',s food satisfies the natural 
appetite. . . 

In this condition of misery and woe of the sinner, calls: "Come and I will give you rest." No 
great effort to leave sin, and come to Jesus, is made 
until the sinner is tired of sin ; until the weariness 
and heaviness comes with almost crusliing weight. 

People who know the Word of God are aware of the 
call of Jesus to come to Him, and they may have many 
times refused the call. The way home is known to be 
available, which is a secret comfort that is held in 



Jesus proposes to-,. give employment and enjoyment when 
we come to Him and realize the rest from the 'bondage of 
sin, "Take my yoke .upon, you -and learn of me," The - : 
yoke indicates working for Jesus as we learn more and 
more of Him, > ' . -t. _ "' 

X4e also find the. nature ;of Jesus revealed to be meek 
and lowly, and that when we become like Him in this, -■ 
we realize the pleasant and easy walk in the valley of ' 
humility, ■ .. . ■■-;■■ 

The Second Call (Rev. :22:1?) is three fold: ■ 

First; From the Holy Spirit that enters into the 
very thoughts of man with the call, reproving the world -. 
of sin, righteousness, and judgment (St. John 16:8) 
often reminding the sinner of his miserable condition 
living in sin, and that "sin when it is finished, bring- 
eth forth death." (Ja, l:l5) He also shows to man the 
righteousness of God revealed from faith to faith, 
(Rom. 1:1?) and that "Every one that doeth. righteousness 
is righteous even as he is righteous," (I John 3^7) .and 
"He that coramitteth sin is of the devil." Also the 
Holy Spirit in His call to come reminds of judgment to 
come, wM-ch cannot help but bring apprehension to those 
in sin. 

Second; "The Bride says come" because the children: 
of Cjd, having the wonderful experience of: fellowship, 
service, and fulfillment of many promises . of , God, have 
the urge to follow on to the end of the way; they tpp, 
like Jesus, welcome with loving call and Qpen arms, 7,', 
all who will come to, Jesus. 

Third: "Let him that hear eth say come," Each indi- - , 
vidual who hears the .homing call to come, and knows &£ 
sins forgiven and the Holy Spirit entering into their 
lives, bringing joy and peace to each heart,' Each one 
wants to see those in sin accept the callj , so the 
voices and desires of each one. swell to be, the grand 
chorus of the redeemed calling to those, weary, heavy' 
laden, discouraged and oppressed ones who. are si&k 
and tired of sin, guilt, and shame; who are hungry ^nd 
thirsting after righteousness, ,/ ' 

Listen: The call of Jesus, of his bride, of the .- 


Holy, Spirit and all those .who. h-ave heard the call is 
grand and glorious Call and Welcome Home, Hee4 this,: < 
call and enter in to salvation to set the joybells of 
Heayen. ringing when even one sinner, repenteth* Jesus 
says, "Come for all things are now ready*" ThQ-brqad 
of life a banquet spread! . . ■;.■,■ . ' . : 

Repent, believe, and be baptized, and pgrt^ice of the 
water of life freely. The burden of sin will: dr.op away. 
The yoke of Christ will -be acceptable, rand so i^orth- 
while to be working for Jesus who has worked so hard 
for us that the road to eternal life may be open. To 
refuse him that speaketh from Heaven , will bar . the way 
to eternal Life, 

Tdii'nefed a saviour, 'and he wants you 

To "seek His favor, your joui-ney through j 

Cohfesfe''your errihg aiid evil "ways, 
^■^ Of'sins recj\irring days after days, '_'■' ■'-' ■■• - 

You. need'- the guiding and helping hand; » . ,. 

■: ■ God's way providing the power to stand. •, , ■. • . v •' 
His shield protecting from every harm, ■ 

lis grace erecting shelter from stprm, ^ - ■ . • 

..You. need, be going the way- to rest;. , .^. , „ 
You need be sowing the very best; 
For .time of reaping will soon be here. *' 
. The hour of sleeping is ever near; - 

Then dbsiik repenting, come all the way; •:■ .' ■ 
Your heart consenting, for mercy pray,. ■ '■:.• 

The Outside Stranger, oh, let Him ini . • . :• ' 

Be safe from danger, and free from, sin, . ■ ...= _ 

No more, delaying,, the door may close;; ,. ;; , - 

., Come home from straying, the teii^est blows;' 
Set joybells ringing, hasten to come,- ;. 

Angels are singing, there yet is room. 

A home in Heaven, end of the way; 

All sins forgive, and brightest day,- 
The rainbow gleaming above the Throne; ■...•.,- 

God's presence beaming over His own, '!c • 

' ■' ». —J. I, Cover:... ...:i • .; : 

Sonora, Galifprnia. ^ 


Kiitorial. . • . 


The setting in which we find this scripture- (Coloss- 
ians I) seems rich and complete in its description of 
Christ and His position of pre-eminence ► It is wortii 
far more than many pages that I might write. This 
short editorial is dedicated to Jesus "in whom we have - 
redemption throvigh his blood even the forgiveness of 
sins." (Col, l:lU) I hope to call attention to some 
of the things Christ has done for us, and to pose some 
questions in regard to our devotion to Him, 

Do we seriously consider the fact that Christ has 
bought us? We as a human race were in need of a buyer 
when the first man and woman disobeyed God and wandered 
away from Him, We as individuals were in need of a 
buyer when we personally transgressed His will. The 
price He paid was descending to a life on earth as a 
man from the ivory palaces of God, It was humiliation 
and rejection by the people who professed to be His^ _ 
subjects. It was terrible suffering in a way that was 
normally reserved for sinners and tliose cursed of Ged, 
The price was cruel death at the hands of those irfiom 
He had created* The price was enduring all this and 
coming through victorious. Yes, we are bought with a 
price and we are not our own, Jesus has purchased the 
right to claim us as His own, or reject and judge us as 
not worth the price He paid. 

Do we give Him pre-eminence in our lives? Pre-emin- 
ent means "Eminent above others; prominent; superior, 
especially in excellence," It is a powerful word,, and 
we should apply it to Jesus and not to our fellowmen,. , 
We give Him pre-eminence when we allow Him to be first 
in o\ir lives and place ourselves and our own wishes in 
the backgrovmd, Peter and the other apostles gave Him 
pre-eminence ^en they answered their accusers r "We 
ought to obey God rather than men." Even under threat- 
"they ceased not to teach and preach Jesus Christ," 
They all rejoiced that they were counted worthy to 
sviffer for His name. (Acts 5) Paul even said he took 


pleasure in reproaches, persecutions, and distresses 
for Christ's sake. The martyrs down through the ages 
were willing to be tortured and killed giving Christ 
glory rather than recant and be delivered. We can give 
Him pre-eminence when we keep it in mind to please Him 
rather than to impress those around us. 

So often we look only for some spectacular way to 
serve and honor Him. We look for something spectacular 
to inspire us— a stirring sermon or a special event or 
special revelation. These are wonderful when they come, 
but may not come often. Let us make our service to 
Christ a constant effort. Let us honor Him in our 
daily work and in our spare time as well as on special 
days. Let us look for small things to do as well as 
spectacular ones. "He that is faithful in that which 
is least, is faithful also in much, , ," (Luke 16:10) 

The cause of the Lord is the greatest one in the 
world. It will go on in spite of our own personal 
opinions or decisions. But God has given each of us 
a place to fill in His work. Let us fill it and give 
all honor and pre-eminence to our Lord Jesus Christ, 

-L. C. 

Do not pray for easy lives { Pray to be stronger 
men. Do not pray for tasks equal. to yovtr. povrers. 
Pray for powers equal to your tasks. Then the doing 
of your work shall be no miracle, but you shall be a 

. ■• —Phillip Brooks 
- ' ■ ■ ■ -"•■■ Mountain Trailways 

. . •. ,. . . OMSSION . ....... 

. In Qvr last issue in the list of members of the 
staff of "The Pilgrim", we should have included 
the name of Sister Barbara Skiles, our typist. 
We appreciate the hours she spends on each 
issue, —Ed, 



■ ■ ' TRUE 1?M^S- ■ ~ . 

Perhaps everyone has some sense of Values, whether 
true 'or false. And- everyone ; will >; in; some. degree. 
Pursue that which they consider valuable , , 

Satstn caused- Eve to believe that knowledge was more 
valuable ■ than innocence., And the rici^ young ruler who 
came to Jesus had a false sense of values when he re-- • , 
fused to give up earthly riches for , heavenly treasure. 
To him teit^ioral values were greater than the eternal, 

Esau had the same attitude when he sold his birth- 
right for a mess of pottage. But Moses .had: a different 
sense of values, for we are told that he chose rather 
to suffer affliction with the people of God than i^d enqoy 
the pleas\ires of sin for -a season; : ''Esteeming the re- 
proach of Christ greater riches than the treasures in 

Egypt, ,; , . /;':. 

True values create obligation and responsibility. 
If Iwerd to become heir to a million dollars, thoxigh ,, 
but a temporal value, it would create , responsit)iii'by 
because of the use that could be made of it. I would 
need help to know how to make the best use of it, . 

Money is but a temporal value, but it can be used 
to promote eternal objectives as reccomendedby Jesus 
in Luke 16:9, But there are many things, even in this 
life which far e^fCeed monetary values, which even the 
poorest are capable of possessing such as 'love, friends, 
children, peace .of mind, happiness, etc. 

Jesus indicates in Matt. l6:26^ that the greatest 
value intrusted to us is our souls, for, "What is a man 
profited if he shall gaift the whole world and lose his 
own soul? 

Therefore the soiil is our supreme value, and, if 
worth more than the combined wealth of the world, why, 
then, are men and women so' negligent about the security 
of their souls? And if one soul is so valuable, what 
tremendous values are entrusted to parents in each of 
their children. The poorest who have children have 
greater values than the richest in this world's goods. 
And how needful, then, to seek divine help to guide them 
into ways of righteousness, and to commit their souls 
to Jesus Christ for eternal security. — D.F.W. 

38. ■.. ■ ■ ■ ... THEjiPILGRIM 


With the Scofield Bible and the Scofi'feld Bible course 
receiving more -prominence among us' in recent years, the 
above question ^is- being asked freqiaentlja Repeatedly 
I have heard it Stated tb' this effect: "We are continu- 
all^'fcekring the' Scofield' 'Bible criticized 'but are/not 
being' 'told why." Perhaps the day in which "we live has 
■been unparalleled in history for "diversified voices in 
ethics of 'religion; and, siifice the Bible tells us to 
try'the spirits,'we ffeel aiastified, if not called upon, 

' to^exaMne the Scofield theology as held forth in the 
■fbbthotes'bf the Bible bearing his .name, .- 

'■■ ■ The- Scripture test of the Scofield Bible is the same 
as any other Authorized "Version, The Bible contains an 
introd'iiction to each Boo^, Book and chapter divisions, 
marg.inal references and readings, and frequently- at the 
ftjiit of tM page -his own notes" endeavoring, to enlighten 
■thfe; reader and explain difficult passages < of Scripture, 
Some" of 'these footnotes in particular are what we wish 
to caii .attention- to at t-his" time. We want to examine 
the^e ho teg by comparing -spiritual things with spirit- 
ual; and let "what salth the scripture" be the aaswer, 

■; Xet us begin with this note 'on the Sermon bn the 
Bbunt., 14att. $i2, note #2' he says, ". . .the Sermon 

,- ,on the .>iount in its primary application gives' neither 
the privilege -nor the duty of the Church." He fiorther 
states that "these arq found in the epistles'. ";■ Here in 

: ■■ this • second ^s ser tion he . .perhaps unknowingly disproves 
;the.formejr statement, for, if the duty of the Christiau 
is foimd in the Epistles, we must needs search, the 
Epistles an4 ■ see what they say about the early teachings 

. of Jesus, ' Heb..^,l:2: "God. . .hath in these last days 
spoken unto. US (not some futizre people) by his Son," 
'Heb. 2:3: "How shall we (again not some future people) 
■escape, if we. neglect so great salvationj which AT "THE 
FIRST began: to be spoken by the Lord.!' Heb." 12:25: 

• "Such' more shall not we escape, if we turn away from 

'him (Jesus) that speaketh from, heaven. " . II; Thess.r; 1:8,9 
states that Jesus Himself will take vengeance on, them 
that obey not the Gospel. I Tim, 6: 3, iiV'^' If any man 


, . .consent not to wholesome words, even the, worqls . of 
otir Lord Jesus Christ, and to the doctrine which is 
according to godliness. , ," Please notice that here 
the Bible declares that- those responsible for a con- 
dition of strife in the church are the ones who teach 
away the teachings of Jesus, Sometimes the blajne is 
placed unfairly on those who hold that the teachings 
of Jesus in the Sermon on the Moupt are basic. Christian 
principles. In this Sermon we. have ..the highest standard 
of holinesfei (doctrine according to godliness) ever ,,. 
given to man. Then there is the. all-inclusive .'•whoso- 

• ever heareth. * ,and doeth" Matt. 7J2i;-27, at the^ c^ope 
of the Sermon, and the solemn responsibility of' the 
Great Commission, "Teaching them to observe all things 
whatsoever I have commanded you." If the "whosoever", 

■pi'omise of John 3^16 is all-inclusive, why should not 
the "whosoever" responsibility of Matt, 7:2U-27 be just 
as all-inclusive? ... 

The postponement theory ^tiiich Scofield teaches does 
not fit in with the promises and prophecies concerning 
the sufferings .and death of the ^Messiah, Simeon in 
his prophecy seemed to know something of the suffering 

•' "ecbd death of the Saviour, and John mentioned Him as the 
Lamb to take away sin. 

It is true that Jesus told those \in.o rejected Him 
'that the kingdom would be taken from them and given to 
another people. But if the kingdom -tiiich Jesus gave 
to the Gentiles was not literal, how then dare we say 
that. the kingdom taken from the Jews was literal? As 
a matter of fact this could not have been present church 
kingdom nor future literal kingdom apart from the accom- 

■ plishment of Calvary ^ich was , planned before the .foun- 
dation of the world, , > 

Next notice Jude 23, note #3. In his summary ; on, 
the flesh he states that "The regenerate man. . .may 
according to his choice walk after the^ flesh.", Then on 

■ fett. 2^:1, note #2, he saySj "Nor. could our Lord, say 
to any believer however unspiritual, 'I know- you not. ' " 
Thus he is- teaching that unspiritual belie vers.c;an 
choose to walk after the flesh and be saved. .While we 
believe that there are sihcere neak members and baby 


Christians who have some degree of carnality to whom 
our~graeious Lord. will, be a special Saviour, to choose 
to walk 'after the flesh is intentional', dtsobedi-enee -to ^~ 
the will ^ of Christ. Eoitians, 8:1,13 plainly states that . 
when believers in -Christ, \}ho have no' condernnatiohso'^ 
lori^' as they walk not after the' flesh, turn again and- 
choose to live after the. flesh, they shall die. 

Oil note #1, I Cor.i9:37, he ..teaches , that' failure :to •' 
keep- the 'flesh in subjection may result in loss of re- 
-wards ' though not of salvation. On I....Cor, Sill, note .#1 
concerning self-judgment he teaches that "If neglected 
, , , the result is chastisement .but never condemnation." 
.A'simllar assertion- is made on II Cor, 6il7, note #1,' .- 
He Says, "World, co'nforjnity involyes the loSs of these: 
(special -blessings and rewards) though* nbt" of salvation," 
ignoring the fact that Scripture here lays' down separa- 
tion as' -a condition by .-frSiich we , may be received of the 
.Fattiei-.' Scriptui:e is very plain 'that if we fail to 
"keep the flesh in -subjection, mortify t|ie deeds of the 
body, or, if vre love this present evil world, -we shall 
perish with the 'world, I John ,.2:15-1?., John is writing 
to saints- when he says that if any man love the world 
the love of tiie Father is not in him, and that all that 
is of the world passeth away, but he that DOETH the 
vjili of God abideth forever, . 

Scofield is continually trying to give all believers 
.the assurance of the inpossibility of their relationship 
with Christ ever being severed.. Perhaps the boldest of 
these assertions is found in note #U, Rev, 22:19» "The 
.life of God in the believer is an unseVered part of 
.life. .' ,in Christ Jeaus." In other words. Once in 
,'"g3?ace, ''alwa.ys in grace. From I Tim, 5:12 we learn that is/ possible to' once have .faith, . and then cast it off 
and be damned, . -, , 

,,. He here uses the vine and branches to prove his 
poin-t but completely, ignores the' f act'that the branches 
tHat kre in Him that do not bear fruit are severed from 
.. HiiTi and' cast' iftto the fire, 

, Cbhbernirig eilectidn he teaches that it is certain to 
'every believer by the "m,ere fact that he -believes," 
I Pet. 1:20, note #1, In this fractional gospel asser- 


tion he completely ignores such Scriptiires as Heb, 5j9s 
"He became the author of eternal salvation to all them 
that,ob.ey him, " (Here the assurance of eternal security 

is to them that obey "Him,") "Also-, in -IlEet. ,1:10 Peter," 

lists diligent Christian living and faithfulness as 
that idiich makes our election sure. See also Rev, 22:lli- 

Concerning the New- Covenant, he; says it "is absolu- 
tely unconditional, • ,no responsibility is by it commi- 
ted to man," Heb, 3:.8, note #2, - This seems like a 
bold denial of the truth of ' Scripture and altogether 
unreasonable. Under this logic all would . be saved, for 
God is not willing that "any should- perish ^ and Christ 
atoned for the-, sins of- the-, whole world. The New Cove- 
nant presents the greatest- blessings', with, the highest 
degree of responsibility ever given to man, 
x-jith the greatest penalty attached for' -Unfaithfulness. 
Heb, 10:28 ,-29-, ' ' '" 

He teaches further on Heb. 8:8,- note. ,#1,. that the 
New Covenant, is without "if "s" and its promises are 
better because they are ixnconditionaLi One wondfers how 
any sincere Bible teacher-'-cah fail'-to note -the -hiatal-, 
ogue of conditions and "if"'s" of., the New Covenant, In 
the very book c-f the: -New, Testament tl^at .deals at length 
with the New Covenant are found some of 'the most bind- 
ing "if's" of the -Bible, Heb, 3':,6,lU. 

The word "unconditionally" is Used again in his note 
on i Pet, 2:9, "In the' dispensation, of grace all be- 
lievers are unconditionally constituted a kingdom of 
priests." Would hot/the word-J'Tonconditional", as he 
repeatedly uses it, bring his teaching under the awful 
verdict- of. Rev.;,.: 22-: 19'2; - 

It should be. stated that, along with handling the 
Word of -God deceitfully or ignoring it altogether, 
there is some helpfvil material for the student of the 
Word. But the teaching as a whole is the type that 
will help people to feel at ease in doctrinal neglig- 
ence, world conformity, and revolting against church 

Other notes perhaps shouls be considered, but let 
the foregoing examples suffice, 

— Adapted from an article in 1952 Gospel Herald 



for a thousand tongues to sing 
• ..- , '.. ; My great Redeemer's praise, :■ . . 
•■. -The glories of ray God and King, • ■ 
. . The triunphs of Hig grace 1 

My gracious" Master and my' God, 
..^ ^ Assist me to proclaim, 

., To spread, through all the earth abroad, . 
. . , ... The honours of Thy name, 

■' "• Jesus, the name- that charms our fears. 

That bids ovac sorrows cease; 
•' ■' 'Tis music in the sinner's ears, 
'Tis life and health and peace> 

; He breaks the po^ner of cancelled sin, 
•■^r- •/',-,;■.■.> .>; -'; He sets the prisoners free; 
-^i-.&Ro eruHis blood can make the foulest cleanj . .^ 
;: ,:. His blood avails for me, 

■ ;'■-■- He speaks, and, listening to His voice, 
'■ ' New life the dead receive; 

The mournful/ broken hearts rejoice, 
■''" " The humbl4 poor believe. 

• Hear Him, ye deaf; His praise, ye'durob, 
Your loosened tongues eiiploy; 
/ ..s- .> ,, Ye blind, behold yotir Saviour come^ 
And leap, ye lame, for joyi 

This. great hymn of praise to our Redeemer is a fitt- 
ing one with which to start our study of Christian 
hymns* It is the first well-known, hymn of the many 

-written by Charles Wesley, (170?-1780). In a period 
of fifty years, this man wrote over six thousand hymns. 
Four thousand of them were printed in his day, but 
only about six huadred are easily found now. . Almost 
four hundred of them are still sung, 

. ;. This. hymn originally contained eighteen stanzas. 


The second one which we have printed her is omitted in 
oxxr hymn books. It is easy to see the application of 
this second verse to the life of the writer, Charles 
and his brother John ViTesley, both ministers, were lead- 
ers in a spiritual movement in protect to the extreme 
formalism of the Church of England of their, day. . They 
traveled "and preached,' though barred' from the establi- 
shsd churches, and succeeded in organizing' the Metiio- 
dist Church. 

'■ l^e Wesley's visited the Moravian settlements in 
.Geririany and learned from thea their'- doctrine of a pre- 
'sent repentence, a present salvation, and the duty -to 
proclaim this to the world, ' Charles VJesley names .;. 
May 21, '1738' as the day of his true conversion though 
he, was ordained a minister in 1735. Exactly one year 
afier this conversion, he wrote this hymn and titled 
it: "For the-anni-v-ersary of one's conversion". The 
sentiment is thought to have been inspired by a state- 
meat by Peter Bohler, a pious Moravian, who said;, "Had 
I a thousand tongues, I would praise Him with them-. all." 

(Information -from "English Hjrmns?' and "Great Hymns of 
the Church".) ■'• ■.■■■. ■-£. 

■ ■ , The Salida congregation have agreed, the Lord ;■- 
willing-, to ht»ld our fall love feast on November. ;: 
16 and 17' of- this year, A hearty invitation and 
welcome is extended ta all the brethren and s-isters 

and f rietids to attend, 

'v— D. E'.'W. 

If we could know the problem faced by others. 
We'd be less prone to judge and criticize. 
Dear Lord, in Thee all people are our brothers; 
Help us to view them then through kindly eyes. 

Selected by Martha Baker 




Mary Ellen Hitch, daughter of David and Barbara 
Bowman was born January 19, 188? near Silver Lake, Ind- 
iana,- She passed from this life to a better one with 
Christ, July 18, 1963,,aged 76 years, 5 months, 29 days. 
She was united in marriage to William Earl Hitch at 
Covert, Michigan, October 26, 190? and moved to Laverne, 
C'alifornia at that time. In the spring of 19lU they 
moved to i.4odesto, where they resided for U5 years. In 
1959, due, to her husband's failing health, they moved 
to" Sonora to be. near their yovmgest daughter, 

. Her husbsjid preceded her in .death, December 5, I960. 
She accepted Christ 53 years ago in July, 1910 and re- 
mained faithful, to her vows until death, 
• She is survived by her children, Barbara Schitiidt of 
Modesto, William Hitch of Long Barn, and Esther Cover 
•Of Sonora; two sisters: Elizabeth Howser of Salida and 
Cora Wright of Oakdale; four brothers: Alva Bowman of 
Paradise, Noah and David Bowman of Modesto, and John 
Bowman of Vftiittierj also 10 grandchildren and lU great- 

A service for the family was held at the Franklin 
and Dovjn Funeral Home July 22, I963 at 900 A.M. The 
23rd Psalm was read by Bro, Paul Clark. Bro. Daniel 
Wolf opened the service at the Old Brethren Chiirch a:t 
Salida, at 10; 00 A.M. and Bro, 'Joseph Cover gave a. 
coHtforting sermon on the Robes of Whiteness. "Nearer, 
my God to Thee" and "Oh, for thS Robes of Whiteness" 
were sung at the Church. "It is not Death to Die", 
"Happy Soul "thy Days are Ended", and "Child's Version 
of the Lord's Prayer" were sung at the graveside serv- 
ices officiated by Bro. Paul Clark, Biirial was at 
Wood Colony Cemetery. 

-The Family ' ■ •. 



Hettie Skiles, daughter of Elder Charles and Katii- 
rine (Miller) Milyard, was born October 8, I881i near 
Brookville, Ohio, She was united in marriage to David 
A, Skiles of Rossville, Indiana on Janviary 20, 190U, 
All of her married life, except two years in Oklahoma, 
was spent in Clinton County near Rossville, Indiana, 
Early in life she was baptized and was a faithful mem- 
ber of the Old Brethren Church until her death. She 
suffered a painful lingering illness of several years 
and, realizing her weakness, had called for the Elders 
and the anointing service, from vdiich she gained much 
comfort. On the evening of July 8, 1963, she peace- 
fully and quietly passed away, at the age of 78 years 
and 9 months. She is survived by her husband, three 
sonsj and one daughter: Harvey of Dayton, Ohio; Silas 
of Flora, Indiana; Mrs, Harvey Beckner of Covington, 
Ohio; and Clement of Bringhurst, Indiana; one sister, 
Mrs. D, V, Cottrell of Arcanum, Ohio, and one brother, 
Alfred Milyard of Brookville, Ohio; also twelve grand- 
children and eight ^eat-grandchildren and many nieces 
and nephews. 

Funeral services were conducted at 2:00 P.M. July 
11, in the Old German Baptist Church by Bre-Uiren Elmer 
Brovont, Melvin Coning, and Ezra Wagoner in presence 
of a large congregation. Scripture used was II Cor, 
5:1-10. Hymns were 390, 39h, 260, U03 and 396. 
—Clement Skil es 

The strife is o'er, the battle done. 

The victory of life is vion; 
The song of triumph has begtin, Allelujahi 

The powers of death have done their worst. 

But Christ their legions hath dispersed; 

Let shout of holy joy outburst, Allelujahi 

—Spiritual Songs and Hymns 



In justice, however, to the character of Constantine, 
we must admit, that he was animated throughout these 
perplexing dissensions not by any private or sectarian 
animosity against the Arian party, but by a sincere de- 
sire to restore peace to the Ghiirch, It was his object 
to correct and chastise the perversity of the Heretics, 
and thus .to force them into communioh with the great 
body of his Christian subjects; but he had no design or 
wish for their extermination. And as soon as he dis- 
covered that his severities were ineffectual; that the 
Asians, under the episcopal guidance of Eusebius of 
Nicomedia, lost little strength in Asia and even main- 
tained the contest in Alexandria itself, and that they 
were not without support in his own Court and Household, 
he perceived the inutility of his measures, and chose 
rather to retrace the steps \iiiich he had taken, than 
to advance more deeply into the paths of persecution* 
He therefore recalled Eusebius in the year 330, and six 
years afterwards Arius himself, after presenting to the 
En5)eror a modified profession of faith, was released 
from the sentence of banishment. That Heresiarch peri- 
shed soon afterwards by a sudden, but probably a nat- 
ural death— and so far from joining in the anathemas, 
which are commonly heaped upon him, we shall perform 
a more grateful office in bearing testimony to the 
purity of his moral life, and the probable sincerity 
of his religious opinions. Respecting the less import- 
ant circiunstances of his majiners conversation, we shall 
be contented to adopt the language of a writer who has 
seldom treated either him or his followers with any 
show of candor or justice, 'Arius made use of the 
advantages he was master of, by art and by nature, to 
gain the people— •vdiich rendered him capable of nicely 
insinuating himself into their good opinion and affec- 
tions. He was tall of statiire and of a very becoming 
make, grave and serious in his carriage, with a certaim 


sir pf_severity; in his looks-, \*iic^^ 

a msin of- great .virtue and austerity of life^:, let this, 
severity did not discourage those who- accosted hiirii,. be- 
caiise it was: softened by an extraordinciry deIiQ,aey . in • 
his' featimes ithat gave iustreto his-whole perSQS, and. 
had something in it s'o sweet and engaging^, as was not ' 
easily to. be resisted. His garb: was modest, but mthal 
neat, and such as was usually vrdrn .by those who were 
men of quality as well as learning,. His manner of re- 
ceiving people was very courteous,- and very ingratiating 
through his agreeable way of entertaining those ^■^o 
came to him upon any dcdasion. In short, notwithstand- 
ing his mighty seriousness, and the severity and strict- 
ness ;of his mien, he perfectly well understood how to 
sootiie and flatter, with all imaginable wit and address, 
those whom he ha.d a mirid to bring over td his opinion, 
and engage in his party. ', 

On the death of Constantine in 336 A.D. the En^jire 
was partitioned among his sons, Constaritius occupied 
the eastern throne, and Coiis tan tine and Coftstans divi- 
ded that of the west, TheseT-fcwo Princes, (in coii5)liance 
perhaps mth the inclinations of their subjects) supfj-*^ 
orted the Nicene faith in their dominions ;' but Constan- 
tius loudly proclaimed his adhesiori to the Aria:n or 
Eusebiari doctrine; and, perceivihg that a niaaerous -sect 
already professed it, he proceeded by every art-to im 
pose it upon the body of his people. It is admitted 

that Constaiitius possessed 'a vain and feeble mind, 

alike incapable of being moderated by reason or fixed 
by faith. Instead of reconciling the parties by the 
weight of- his authority, he cherished and propagated 
by verbal, disputes the differences which hi^ vain cur- 
isity had excited. ' And: it is the complaint of Arrimian- 
us," a contemporary historian, that the highways were 
covered, and the establishment of posts almost exhaust- 
ed,, by the troop^i of. Bishops, who were perpetually hurry- 
ing from, synipd to. synod,'. These measijres served orally to 
animate dissension;' and tiie evils which It produced- 
are more 'justly,, charged upon the Erince who iiiflaineci^ 
than upon the parties -who .blindly waged it. ,; 
In the year 35.0 Constans was assassinated, and soon 


after wards Rome and It-aly, with a great part of the 
western Empire, fell into the hands of Constantius. " 
Hitherto the Chiarches of the West had not been deeply 
agitated by the cdhtroverSy, but having willingly em- 
braced, had steadily maintained, the doctrine of Nicei 
but the first attention of the Emperor was directed to 
the disturbance of their repose and their faith, 

- Waddington ' s History of , the Church. 


That they should make them known to their children. 

(Psalms 78:5) 

Or, John G. Paton, missionary to the Hebrides, used 
to crouch outside his father's bedroom door to' hear 
hin pray. He wrote: "If everything else in religion 
were by some accident blotted out, ^ my soul would go 
back to those days of reality. For ' sixty years, my • ■ 
father kept up the practice of family prayer. No 
hurry for business or market, nor arrival of friends 
or guests, no trouble or sorrow, no joy or excitement 
ever prevented us from kneeling round the family altar, 
while our high priest offered himself and his children 
to God," ■ J 

— Selected by Guy Hootman 


For the remainder of .the year we plan to publish 
only tv/o more issues of "The Pilgrim" — one for each 
two-month period. Then, starting in 1964, if the Lord 
wills it, we plan to go back to a -monthly schedule. 

I want to thank all who have contributed material 
for publication so far, and invite every one to take 
part in this project. To avoid any possible offence, 
I might state that it isn't always possible to publish 
each selection the month after it is sent in. We do 
appreciate all contributions of original or selected 
material, and ask for your patience if your selection 
doesn't appear in print. right away. -Ed, 

THE: .PIIjgRIM . -■ ,. 79 


The earth on *tiich we live has not always been like 
it is today, ■ The Bible says, that there was a time^ 
long ago, when' there were no mountains and valleys, no 
rivers or oceans and no Ixrees or :flowerSa^ There were-' 
no animals or birds, no. sun, moon or stars and not even 
any boys or girls, VJhat a. dark, cold, lonesome place- 
this must have been, ■ * 

The Bible says that before all of this, Jesus was • 
in glory with God, for God has no beginning and no end^ 

Since God is a God of love and loves to love and be 
loved. He naturally had lovely plans for this big, dark, 
lonesome place. Now the Bible says that whenever God 
has plans, all He has to do is say so and his plans 
become a real thing, GOD. IS SO PO^JIRFULI 

The Bible says that:God looked, out over this dSep 
darkness that had no form and said, "Let there be light." 
And don't you know. there was light immediately, God 
is light and Him is no darkness at all. So since God ; 
was going to work here, the darkness had to go. 

The next five days were busy days indeed for God, 
Everything that we see and enjoy was made by God, with 
Jesus. at his side. This lovely place with its gentle 
animals was now ready for, God's first family, God's 
loving hands formed a man out of the dust of the ground. 
He gently leaned over and softly breathed into the man'-s 
face and, behold, the man was now alive] The first 
living soul on the new earth, God made a beautiful 
woman to' be Adam's wife and there were many children, 

God was very pleased because now he had made a ere-.- • 
attire that could love and worship Him, He had much) 
good for them to enjoy if they would only choofee t'o;:; -■: 
listen and obey Him, We are little different than.; :^ 
Adam. God loves all men and has prepared wonderful • 
things for all who love him, . , Read Genesis I, ■ ■ 

1, Ifllhat were the two great lights that God created 
on the fourth day? 

2. What did God ere ale that looked like God Himself?; 
e. What day did God crealfe Heaven? 

k. Which did God creatfe first, trees or birds? 

— il.D . 




As we come upon this character of the Old Testament, 
it seems to us that it is rather a different; character. 

The "tiook" of Ruth seems to be full of good deeds , 
by Ruth towards Naomi, her mother-in-law* 

It also seems as though Ruth, when once was attached 
to Naomi, they were almost an inseperable pair, especi- 
ally after the death of "i^iahlon" arid "Chilion", the 
Jiusbands of Ruth and Orpah, It seems rather strange 
that Ruth was so mlling to leave her home and possibly 
all her relatives and friends in the land of bbab to go 
xjith Naomi to the land of Judah where she (Ruth) was 
a stranger, Vfe also see a lesson for everyone in the 
faithfulness of Ruth towards Naomi in the reply to 
Naomi's , suggestion that they should return to their own 
mother. Ruth replied, "Intreat me not to leave thee 
or to return from following after theej for whither 
thou lodgest, I.vjill lodge; thy people shall be my 
people, and thy God my Godj where thou diest, will I 
die, and there will I .be buried; the Lord do so to me, 
and more also, if ought but death part thee and me," 
• . So Ruth, after only knowing Naomi for possibly not 
more than, ten or twelve years, insisted on returning 
with her to the land of Judah, . to Bethlehem, -vAiere she 
supported Naomi by gleaning the barley fields of Boaz 
viio later took Ruth to be his wife. 

Some writers have . it that this was the beginning of 
"the" family within the nation that God had started wit 
•Abraham for the purpose of bringing a "Saviour" into 
the world. 

Further study shows that Ruth was the great-grand- 
mother of King David, Also it is said that today in 
Bethlehem there is a room -tiiich is said to be where 
Jesus-was born, and this room also was the home of Davi 
and before that, Boaz and Ruth, So we see if that say-i 
ing is true, that the "Messianic Family" was started 
in the same room that 1100 years later Christ Himself 
was born. —Roger Skiles 

Wakarusa, Indiana 



"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

From prayer that asks that I may be 

Sheltered from winds that' beat on me. 

From fearing vdien I should aspire. 

From faltering when I should -climb higher,: 

From silken self ,• Captain, free 

Tliy soldier who wo ixLd follow- Thee, 

From' subtle love of softening things,. 
Froia easy choices, weakenings, 
(Not thus; are spirits fortified. 
Not' thiff way went the Crucified.) 
From all that dims Thy Calvary, 
Lamb of God, deliver me. 

Give me the love that leads -the way. 
The faith that nothing can dismay, 
The hope no disappointments tire. 
The passion that v;ill burn like fire, 
Let me not-slnk to be a clod: - 
Make me Thy "fuel. Flame of God, 

— From Mountain 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



Although some of the promises of God are said to be 
♦'unconditional" because no conditions were mentioned 
at the time the promise was made, we believe a care- 
ful of the history of God's dealings with man, as re- 
corded throughout the Bible, will show that all of His 
promises are on condition of a faithful response of 
the individual subjects of the promise, whether or not 
conditions are mentioned when the promise is made. 

The very sovereignty of- God makes this imperative] 
otherwise the order of obligation would be reversed 
and God coiild become obligated, to man to fulfill a 
promise on conditions which were never intended and 
even contrary to the divine will and purpose. 

The Biblical incident which is most cited to support 
the 'funcondxtional" view, is that of Genesis 12th and 
15 th chapters, where God promised Abraham that his 
"seed" should become numerous as the stars- of heaven, 
and should inherit the Caanan land. No conditions 
were mentioned when the promise was made, but when it 
was finally confirmed by an oath (possibly I4O years 
after) the word "because" is used as a condition for 
the confirmation which clearly indicates that it in- 
cluded the condition of faithful obedience by Abraham, 
For, after he had offered his son Isaac, in obedience 
to God's commandment, then it was said, "Now I know 
that thou'fearest God, seeing thou hast not withheld 
thy son, thine only son froin me, , , By myself have 
I sworn, saitb the Lord, for BECAUSE THOU HAST DONE 
THIS THING. . . that in blessing I will bless thee, 
and in multiplying I will, multiply thy seed as the 
stara of heaven. , , and in tiiy seed shall all the 
nations of the , earth be blessedj BECAUSE THOU HAST 
OBEYED MI VOICE." Gen.,, 22: 12-18. 

From the manner in which this promise is often cited 
as "unconditional", one might suppose that it was a 


one act coiranitment by God to Abraham without fxirther 
obligation on hi3 part, instead of the continuing cove- 
nant relationship that it was which bound Abraham to 
God in faithful obedience for the rest of his life. 

But two further circumstances makes such a view 
untenable: In Chapter 1? (fifteen years after 
Abraham was pronounced righteous, because he believed 
God, the condition of circumcision was as a condition 
in order for any of the descendants of Abraham to 
share in the promised inheritance. Gen. 17: 9~lh» 
And it was still many years later that' Abraham's faith 
was tried concerning his son Isaac. Thus conditions 
were both added and implied. 

In Heb, 6 it is said that God made the promis 
"immutable" by an oath, VJhich means that it would not 
be changed or revoked, but mo place is it ever said 
to be "unconditional," But, rather, the "immutable" 
promise can be, and was, and will be, fulfilled on 
conditions consistant with the divine vrill and purpose ^ 
And it is the conditions which determine who shall 
qualify as subjects of the promise. 

Thus the 600,000 descendants of Abraham in Egypt 
had the promise of inheriting the Caanan land, but 
because they became disobedient and violated the con- 
ditions of the promise, all but two of them were dis- 
inherited and never entered the promised land. 

Numbers Ik clearly demonstrates the principle of 
God's prerogative to invoke conditions at any time 
and to disqualify any subjects of the promise who may 
become unfaithful and refuse to obey his voice, 
"Doubtless ye shall not come into the land concerning 
which I sware to make you dwell therein, save Caleb 
the son of Jephunneh, and Joshua the son of Nun, But 
your little ones which ye said should be a prey, them 
will I bring in. , , After the number of days in which 
ye searched the land, even forty days, each day for a 
year, shall ye bear Jo^xc iniquities, even forty years, 

Therefore, in Heb. k, it Is Paid that "they to whom 
it was FIRST PREACHED entered not in because of uiibelief." 


God raised up another "seed" (the children of those 
who failed to qualify) and they entered the land. 
The promise was fulfilled, but it was on Conditions 
which detenmined who shoiild be accounted as the "seed," 

I Samuel 2:30 further demonstrates how God may 
.even revoke his decree on conditions of unfaithfulness 
oh mans parts For in the case of Eli he said, "Where- 
fore the Lord God of Israel saith, I sai4 indeed that 
thy hoiise, and the house of thy father should walk 
before me forever: BUT NOW THE LORD SAITH, Be it far 
from me J for them that honour me I will honour, and 
they that despise me shall be lightly esteeraedk" 

Also in Ezk. 33*. 13-16 it is said, "When I shall 
say to the righteous that he shall surely live. If 
he trust in his own righteousness and commit iniquity, 
all his righteousness shall not be remembered, but for 
his iniquity that he hath committed he shall die for 
it. Again, when I say unto the wicked. Thou shalt 
surely die. If he turn from his sin, and do that which 
is lawful and right, , , he shall surely live, he shall 
not die," We wish yet to cite Jeremiah 18 in support 
of this principle: "0 house of Israel, cannot I do 
with you as this potter? saith the Lord, Behold, as 
the clay is in the potter's hand, so are ye in mine 
hand, house of Israel, At what instant I shall speak 
concerning a nation and a kingdom to pluck up, and to 
pull down, and to destroy itj If that nation against 
whom I have pronounced, txirn from their evil, I will 
repent of the evil that I thought to do unto them. 
And at what instant I shall speak concerning a nation 
, and a kingdom, to build and to plant it. If it do evil 
-in my sight, that it obey not my voice, the I will 
repent of the good wherewith I said I would benefit 
them," Jer., 18s 6-10, 

Not only was there a promised blessing through the 
seed of Abraham, but the seed itself was a promised 
seed which the apostle Pa\il calls the "children of 
promise'^ in his epistles to the Romans and Galations, 
But who may be accounted as the subjects and heirs of 
this promise is on conditions of faith in Jesus Christ, 
the singular seed of Abraham* Gal* 3: 16 j Rom* 9: 8« 

THE PILGRIM ' " ' 85 " 

When John the Baptist began his ministry, h6' eontem- 
plated the false security, which the Jews might claim 
in their ancestry and warned them, "Think not tO; say, . 
within yourselves v have Abraham to father: for I s.ay 
unto you that God IS ABLE of these stones to raise up'^.. . 
seed imto Abraham, " ,^ 

. In the .New .Testament, the doctrine of imputed, rightt- 
eousneas (Romans k) , the "free gift" passages in Romanp; 
6; 23 and Ephesians 2:8, the "predestination'.' and ■ •., 
"asstirance" passages in Ronjans 8: 28-;3?>:and the ^ace. 
passages of Ephesians 2: 5-8, are claimed, by ^ome as 
groimd for "unconditional salvation," That., Is, ..By 
the grace of God., salvation is ais^ered as a "free 
gift" which niay be"accepted" by the sinner. upon',,a; 
personal confession of faith in .Je.sus Christ, And ,., 
no conditions regarding any subsequent attitudes^ or 
conduct of the subject can be invoked or interposed .^ 
which could change his position in relation to salva-^.; 

. Again, if this were true, the order of obligation 
would be, reversed, God would be infinitely obligated 
while the .sirJier would be unobligated. Again, the 
sovereignty of God precludes such a view. Nor .doe.s . ■ 
the spirit or letter of the Mew Testajjient sjappoi^t--;, 
this view, ■ Gpd cannot be compromised •., into -.apposition ■ 
■where he- must. do what he has not purposed. 

The texts • alluded to above are mostly from the 
epistles of the apostle Paul, who himself said, in 
I Cor. 9.: 2.7, "But I keep under, ray body, and bring it. 
into subjection^ lest that by any means, when; I have ■ 
preached to others, I myself should be a .away^. 

The message to each of the Churches of Asia con- 
tained- conditions which may not have 'been stated when 
they were founded, but which becaflie,, necessary-; because 
of the condition, into which they had fallen, and by . ;, 
the authority of the risen Lord Jesus Christ was needr 
ful for them to comply with, or have their "candlesti<?k 
removed out of its place!,' — D,F,W, 



In-jRomans 13:12. we read, "The night is far spent, 
the day is at hand,'.' Evidently signifying the time of 
Satan's liberty to-.go 'to and fro in the earth and 
walking ,1^ and down in it„ But Satan's rule and time 
of activity is limited, for God will finally bring him 
into everlasting destruction from the presence of the 
Lord and from the glory of his power, after which the 
fullness of God's glory will be eternally upon his born 
again and obedient children. 

It is said of this earthly night that, "Darkness 
shall cover the earth, and gross darkness 'the people," 
for they will evidently love "darkness rather than light 
because their deeds are evil. But what blessed assur- 
ance that our Lord Jesus came to earth, suffered and 
died to give- us the light of life, so that we need not 
be in darkness, or that day should overtake us as a 
thief. . -■ '• 

To be tiu^ned from darkness to light is vividly ill- 
ustrated, in the life of the Apostle Paiil, for after his 
transition, almost his entire mission is expressed in 
verse 18 of Acts, 26: "To open their eyes, and to turn 
them from darkness to light, and from the power of Sat- 
an unto God, that they may receive forgiveness of sins, 
and inheritance among them that are sactified by faith 
that is in mp." How unwise, how sad, how terrible is 
the plight of those vjho choose to remain in Satan's 
darkness during the brief time of life on earth, and 
fail to inherit the Eternal. Day, the inheritance- that 
is undefil^d, and that -fadeth not away. 

"Watchman vbat of the night?" Do we love darkness 
rather than light? Is it our delight to tread that 
narrow path that leads to LIFE? Moses chose rather to 
suffer affliction with the people of God, than to en- 
joy the pleasures of sin for a season. It has been 
said, "The darkest hour is just before dawn," May we 
not now be in that dark hour, soon to view the glorious 
dawn when Christ will be JciBg ,of kings and Lord of 
Lords, and the oft repeated prayer, "Thy will be done 


iH earth .as .it is in Heaven," will have come in dts ,,._h. . 
fullness. No more sorrow, no more bereavement by the 
hand of death, but joy unspeakable and full: ;of glory, 

:.- — I)avid,A, Skiles,:.' .^..": 

Rossville, Indiana ..'.. 

EDITORIAL. . . ■ ' ■- ' . / '■■•; '■-■■'- --' ' 

in- the- year IG63 B.C., the armies of Israel faced 'S-' 
great challenge. The Phillis tines were encamped across 
the valley, and battles • and skirmishes seeriied to 'give ■ '■ 
neither side the' advantage. But the worst challenge" 
was from that huge Goliath. For forty days,, morning-' ' 
and evening, he had- been taunting Saul's warriors to^ 
send' a. man to fight alone with him; Feap was in the 
heart of 'every soldier of Israel, There seemed to be 
no solution until David, a boy too young- for battle, 
appeared on the scene. He heard tbe challenge of the 
giant and was unafraid, ''Who is this uncircuracised 
Phillistine, that he should defy the armies of the liv- 
ing God?" When 'reproved by his brother he aiisttered'y ■ 
"V'lJhfiit have I now done? Is there-not acause?" David ■ 
was sent for by King Saul and gained permission to ' ■• 
fight Goliath, By, his' faith 'in God, he was able to ■'' ■ 
slay this- gaint when men muck- stronger and bet'ter -■■-"-- 
equipped were- helpless because of fear.. 'His weapon -'-■• - 
was only a 'sling and some smooth stones, but it was -' ■ 
enough when God was for him. He -was protected by- the 
shield of faith, - '■■ 

Can we not take a lesson from the courage and faith 
of -thig' young -man-? Can we not see the Church in'" a Con- 
dition "somewhat similar today? - There are forces— giant 
forces— surrounding us that are shouting challenges to- 
God's people. They defy those -siJio serve and trust God. 
This' is"' not a physical challenge- of a single champion, 
-But the charges -'-are being made, i'ien >*io profess to 
"know"' ai'e challenging the truth of God fs word, the 
authority of Christ, the necessity "of being subject- "tb ' 
God.- -These men -are armed with scieatific knowledge, ' 
involved theories, and deep resonings. They point to 


failures of the churches, and "successful" lives with- 
.out Gpd,_, They claim:.. that religion, including Chri-st- 
ianityj originates only in the minds of men and has 
evolved— as ..they claim man -has evolved— through the 
_ years, .... 

¥e cannot match their learning or reasoning, perhaps, 
David could not wear Saul's armor or use his sword. 
But David- had effective' "armor and weapons, and they 
are available to us. First we need faith in God and 
belief that His cause will triumph. We need personal 
devotion to the. cause of Christ, In the words' of 
.David,. '"is, there not a: cause?"_ Don't vxe have a cause 
today even greater than, the one the armies of Israel 
had in Saul's tjjne? We ne.ed the, whole armor described 
in Ephesians 6, We also need a weapon, the sv/ord of 
the Spirit, which is the word of God, (Ephesians 6:1?) 
I wish we could all be as skilled in the use of this 
weapon as David was with his sling, . Then God could 
use. us more in this great war.. 

Why should we .be concerned with these issues? We 
need only to.. look, around us' to. see the results' of dis- 
regarding the. challenge. Men whose parents and grand- 
parents, were perhaps active in the stricter and more 
fundamental churches of earlier days, are yielding to 
these educated unbelievers. It is bo much easier to 
agree and go along with it, .But when we do, x^re have 
lost, the battle to the giant,- It means great defeat 
because of those who are watching us and depending on 
us , 

On the other hand, if i^e can be victorious in .our 
modern-day struggles, what encouragem.ant it is to o'-ur 
fellow-soldiers I When David slew Goliath, the whole 
army of Israel took heart, and there was a great defeat 
of the Phillistine host, ' ■ 

Dear readers, le^t us take courage from the examples 
we have. Let us ask God for the kind of faith that will 
■ meet the challenges we face today . And if any who - 
read this have not taken up arms for the cause of 
Christ, don't delay, I'm sure the war is hotter and 
more advanced than we realize, 

. : -L..C, 

.THE PILGRm .. ^ 89. 

For "The Pilgrim": \' , ._ .. '; ' ' :: : j 

As a sufferer among others^ .■we.:again:.are made :conr. 
scious of our mortality^ this ; time:- ■bF-^;the. death of my 
last living brother, John, the seventh born to Joseph 
I, and Eliza S. Cover. Death first visited our, dwell- 
ing together October 28, 1839, claiming Father of .a 
family of eight children. Down. through the seventy-, 
four intervening, years, "The .Reaper" .made visitatidns 
and took away his. claim. It is certain ..he. will'-i^eturn 
again for his prey.. Then we may .leai-n the- meaning -of 
these words by..,!'Kelly": , -,.- ;.-.:. .c 

"'• ■' - -When --we pass through yonder river,'" *''/. " 

When we reach the farther shore, ''• :• ' 

■ There's an end df wsir forever j ' -'' ''■'"''] 

We shall see o-ur foes no more, , \ ■ 

All oiu" conflict there shall cease, '' ' '. ' 

Followed by eternal peace, ■ • "'''' 

^ ■''''■■'"■' ■ 
Death has ever, disturbed the tranquility of the faia- 

ily home-life leaving the burning questions; Will, we- 
meet again? Vifhen shall we meet again? I'Jhere shall we 
meet again? and Shall we know each: other, there? -; 

The following article, "Shall we know Our' Friends- ' 
in Heaven?", by Eld, James Quinter, editor of "The- "-■:.: 
Gospel Visitor", A.D, 1858, is submitted to. our beloved 
editor of "The Pilgrim", VJe trust Eld. Quinter 's writ- 
ing may quiet our: many -vjonderings of the redeemed de-' 
parted spirits, .... .. -Christi e R. Cover -;■ ;.-' 


Oxar views upon the recognition of the .blessed' in 
heaven have been desired, and we shall endeavor to give 
them,. It is not at all surprising that the question- at 
the head of this article should come up in all reflect- 
ing minds when yielding -iip to death and the grave those 
for whom an affection sanctified by Christianity was -. 
felt. It is a subject of intense interest,; and the ■ 
pursuit of _ intelligence to enable us to anawer the 
question, satisfactorily, is an agreeable one, especial- 
ly if we have encoiuragement, to hope for an ' affirmative 


'answer. It is a subgect So closely connected in our 
minds 'with oiir highest ideas of future happiness, that 
if there are satisfactory grounds upon which to hope 
.for the, ■,future;jr^cognition of our friends in heaven, 
it is one of the jnost fruitful aour.aes of' anticipated 
enjopaent in the he.avenly world, . ■; ■ 

_ ;• i. -. Indeed; it. -wili, be found exceedingly difficul-t- 
for -us to form a; /Conception of a perfect state of hajpi- 
ness. .in the future world, if we exclude the recognition 
of , Ipyed ones. For the greatest, source of our happi- 
ness, on earth next, to our commtmion "with the Father, 
■and -with his Son Jesus Christ," is. sanctified friend- 
ship. And hoxirever exalted our Views of heavenly feli- 
city may be from the prospect of behold the glory of 
God, and of dwelling forever in his presence, they must 
be in a measure imperfect if we exclude. the recognition 
of Patriarchs, Prophets, Apostles, Martyrs and dear 
Christian friends "whom we have known, loved, and enjoy- 
ed on eai-th, and conceive of the inhabitants of heaven 
as being strangers to us. Then according to our con- 
ceptions , of the happiness of the saints in- he aveh, the 
reognition of those we have kno>m on earth, and whom 
we have loved, and with whom' 'we have mingled together 
in Christian society, is necessary for the perfection 
of our future happiness, since the friendships and 
associations formed on earth, and .which are so inti- ■ 
mately interwoven with all .our thoughts and feelings, 
seem to be required, by- the laws of our constitution to 
enhance our enjoyments to the highest degree, ' 

II. Paul declares that "Charity never faileth. " 
And we think that' an application of this truth to the 
question under consideration, bears strongly in favor 
of the idea that we shall recognize our friends in 

-heaven. Love is the basis of all social happiness. 
'^'Love is the fulfilling of the law;"— supreme love to 
God, and/love to our fellow creatures. This love is a 
part, and a very imp.ortant part, of the Christian's be- 
ing. And as such, it will most unquestionably exist in 

heaven. But must not knowlege accompany or, rather, 

precede love? Is not a knowledge of the amiable char- 
acter of God, the foundation of the love we have to Him? 


And from this mode of reasoning, we infer t&at we"" shall 
know each other in heaven. For we cannot see how we "' 
can love each other there if there is no 'recognition of 
friends,. . New friendships must be formed in heaven, "oi" 
a renewal there of those which had previously existed ." 
on. earth, before love can intelligently be exercised ' 
towards one another. And in either case we' shall,, Know" 
each other in our heavenly home. . ,' 

III, Another consideration favoring the "idea that ' 
we shall know each other in heaven, is ; drawn" frpm the',''; 
nature- of the mind. It is evident that memory" will con- 
tinue in _ another life.. None of the faculties . of the' y 
mind will be destroyed in heavenj on the contraryj, .ihej'' 
will be more fully developed, and their capacities en-"' 
larged. -If then memory, that remarkable faculty of'' the 
mind by which: it has a knowledge of what, it . had fdriaer - 
ly perceived, felt, or thought continues to. exist in. 
heaven, and if we believe there will be, social inter- 
course among the redeemed, and a communication of ideas 
from one to- another, and we presume these will be read^- 
ily admitted, then the inference that there will b'e a,", 
recognition of friends, seems legitim.ately dra.wn from" 
the premises. That memory will exist in the future 
world and be active is evident from Abraham's address'^ 
to the rich man: "Son, remember that thou in thy .life 
time receivedst thy good things, and likewise Lazarus " 
evil things:. but now he is comforted, and thou. art tor- 
m.ented," He also remembered .his five brethren in. 'his , 
father 's, house. It is true, the rich man was riot, .'iii ' . ^ 
heaven, but in torment. But if he was in tprment^ ah'd 
remembered things that had occui'red on earth, can .we." ' 
doubt that the Redeemed in heaven will possess the. , . ' 
faculty of memory? We say again, in the indestructi- . 
bility of the faculties of the mind, affords .^trong,,,, 
proof of future recognition, ." , 

I'V. Another proof in favor of an affirmative answer 
to the question- we are discussing may be drawn. from the 
general sentiments of mankind. The doctrine of a., fut-r 
ure recognition has been held by the ancients and the. 
moderns, by heathens and Christians, It was. a do.ctrine 
many. of "the Christian Fathers loved to dwell upon. And 


-''tTa6upr."'tHi: 'db.ciir^ine "of a ^iTut/ure recognition haS /been ' 
general, xt has been the strongest where the power of 

•■Christianity has been, most exerted. The Hqly Spirit, 
'sanctified and iiicreases. our affections for. worthy ob- 
jects. And what doctivine has given more comfort to 
the bereaved, than the blessed hope of meeting again, 
and of recognizing those that death has taken away, in 
the heavenly world? ' How often ha^ the question, "Do 
you think we shall Jcnow our friends in heaven?" been 
anxiously asked by the bereaved mourner, of the spiri- 

. tual comforter? Arid, no doubt, a strong desire to re- 
ceive , an affirmative answer, has pi'ompted the question. 

,, ,Jf theh a desire to recognize our friends in heaven is 
B.troiig and common j and if it seems to grow stronger as 
holiness increases or as more of the Holy Spirit is 

'/.enjoyedj and if the hope of such a recognition is one 
of the greatest sources of comfort to the bereaved, 
then are not the considerations we have advanced strong 
.presumptive evidence of a future and heavenly recogni- 
tion? And in the absence of any Scripture to sustain 
the doctrine (supposing there would be no Scripture to 
oppose/it) such proofs as we have given are sufficient 
to sustain the doctrine of a future recognition. But 
this doctrine can be sustained by a still stronger 
chain of evidence afforded by Scriptures and to that 
we shall now appeal, 
, '_ .. V, Although the teachings' of the Scriptures upon 

' the subject under consideration, are not as full and 
explicit as they are upon some other doctrines," yet we 
.fiftd many allusions and observations which have a 
strong bearing upon the/question. And as it is a sub- 
ject that is merely alluded' to, and not made a special 
subject of discus isi on by Christ and the apostles, we 
may infer that' it was classed among those truths which 
the' human mind with but few, exceptions,' is ready at 
once to receive, without numerous argtiments or formal 
demonstrations , Such are the doctrines of the exis- 
tence of a God and the " immortality of the.'soul,/ There 
"ire ho elaborate argumehts used in the Scriptures to 
prbve these doctrines .true. They are alluded to as 
great and practical truths which could not with any " 


propriety be called in cjuestion. So the question ' under 
discussion may be regarded. We have many allusions to 
it which cannot well be misunderstood, and which afford 
us groundfor inferential proof of a very satisfactory 
character. Some of these we shall examine. 

1. We shall notice some proofs of heavenly recogni- 
tion found in the Old Testament. The case of Bavid 
may be referred to, as affording proof , He had sinned, 
and as a chastisement God threatened to take away his 
child: "The child that is born unto thee shall surely 
die," The thought of losing his child was very afflic- 
.ting to David. He "therefore besought God for the 
child; and David fasted, and went in, and lay all night 
upon the earth," According to Nathan's words the child 
died. "Then. David arose from the earth, and washed, 
and anointed himself, and changed his apparel, and came 
into the house of the Lord, and worshipped: then he. 
came to his own house j and when he required, they set 
bread before him, and he did eat." .His servants were 
surprised at his cheerfiilness. But his hope was the 
ground of it. And what was his hope? "I shall go to 
him.'" This sweet thought gave him great coi;ifort. And 
what does it imply? Does it merely imply that David 
would in -time die, and that his body wuld be laid in 
the grave by that of his child? Ylhat comfort 'could 
such a reflection give? And indeed,, the bqdy of his. 
child had not yet been taken away -from him.-.^ Could his 
language have implied any thing else, than, that he an- 
ticipated the welcome time when his own conscious spir- 
it should go to that of his child in the heavenly world, 
and that he there should recognize it as an object oij' 
his parental affection? "I shall go to him. " This 
hope allayed his grief, and reconciled him to his tem-- 
porary separation frorn his child. And why should it 
not? how consoling the thought that the closed coff- 
in and filled grave will not forever conceal from our 
view those that we have loved on earth. 

In the lUth chapter of Isaiah we have an interesting 
description given of the down-fall of the King of .Baby- 
lon, and the impression his death produced in the place 

9k- ■ ■ THE EILGBIIl. 

of ' departed-spirits.- "Hell from beneath. is moved for .. 
thee to meet -thee at -thy coming: it stirreth up the ■ 
dead for ■-thee > even all the chief ones of the .earthj 
it hath raised up from their thrones all the kings -of 
the nations,- All they shall speak and say unto thee, ... 
Art thou also beeorae weak as we? art thou become like 
■unto us? Thy-pomp is brought, down to the grave, and- 
the noise' Of -thy viols: the worm is spread imder thee, 
and the worms cover thee. . H6w. art thou fallen from 
heaven, Lucifer y son of- the morning i For thou hast ■ 
said in thine heart, I will" ascend. into heaven, I will 
exalt my throne above the stars of God: I. will sit al- 
so upon the moimt of the congregation, in the sides of 
the north: 1 will ascend above the. heighjbs of the 
clouds; 1 will be like the most High. let thou sh^lt 
be brought down to hell, to the sides of the pit."- .The 
word "Sheol"" in, the Hebrew here translated, "hell", like 
"Hades" in the Greek, represents the conditon of the; 
dead in general, both of the good. and bad. The contest 
must help us to decide whether the state of the holy or 
wicked is referred to. In the above passage, it is 
evident the wicted are alluded. to...: And; they are repre- 
sented as being moved at. the approach of the king of 
Babylon, They evidently knew him , fop? they reproach : 
him as weak and fallen. This reception of the king of 
Babylon into the regio.ns of the .dead, which is here, de- 
scribed, plainly shows that separate, souls have acquain- 
tance and converse with each other, . And does not this 
passage clearly prove that the prophets believed in .- 
future recognition?' The fact that , reference is : made 
in the above passage to the wicked, does not detract 
from our argument. For if the king of, Babylon, when 
he entered hell, was recognized. by wicked tyrants who, 
had previously entered, those gloomy regions of the dead, 
will not the saint, when he enters heaven, be recogni- 
zed by those who had known him on earth? 

2. From the. teachings of Christ the doctrine of 
■future recognition is to be plainly inferred. He said 
-to- the Jews. MThere shall be weeping and gnashing of 
■teeth, when ye -shail see Abraham, and Isaac, and Jacob, 
and all the prophets, in the kingdom of God, and you 


...yaucsel:w:es thrust out. And they shall come from the 
east, and from the west, and from the north, and from 
the south, and shall sit down in the kingdom of God, 
Luke 13:28,29. Here the Savior wished to impress upon 
the minds of the unbelieving Jews, the consequences 
which they should reap if they continued in unbelief. 
And as they -professed great friendship and regard for 
Abraham, Isaac, Jacob, and the prophets, to see these 
happy in^ the kingdom of God, while ihej themselves were 
thrust out— deprived of the social intercourse with 
those whom they 1- so highly esteemed, must render them 
miserable indeed, if only the negative cause of their 
misery is taken into consideration, - And does not the 
Savior's language imply that those Jews who should be 
thrust out of the kingdom of God,- would know Abraham, 
Isaac, Jacob, and the prophets? Certainly it does. 
If thSn those who are thrust out, will recognise those 
within the kingdom of God, shall not those within rec- 
ognize each other? We must believe they will, 

(To be concluded next issue) 

If you have never believed Him (Jesus) before, be- 
lieve Him now. No matter who you are or where you are 
or what you are. He loves you. He came to seek you 
and He wants to save you from the futility of a life 
without God ^nd from the tragedy^ of a death' witlrout 
God, Jesus longs to give you this salvation. You may 
deny it, but you cannot change it. 

Please remember that, all you vjho may have rejected 
Him— may have refused Him— time after time. He has not 
rejected you. He. loves you just the same. But' there 
will come a time when it. will be too late to pray, when 
you will have received His invitation for the last time, 
when you will have rejected this great, loving Saviour 
for the last time, and then there will be nothing in 
earth or heaven that can help you. But now, today. He 
is waiting at yoxu* heart's door. Please don't turn Him 

— Extracted from an article by 
■ ■ .. Lorie C. Gooding in the Gospel IferaM 

96 The Pilgriro 

':..;- ;.\ , \:../, ."...:■ .. hymn study ., . . _ 

->■- '-■• ■ -GUIDE ME, THOU GREAT JEHOVAHJ ' ' _ 

„■..:,.;..■ -Guide me, ,0 Thou great Jehovahl 
/-;. :::■:•'■: Pilgrim through this barren landj ■' -■'■' 
■_'■■■ I am. weak, but Thou art mighty; 4. 

-., . ■■„:., ' ; Hold me with Thy powerful hand, 
.■,...,; . . -Bread of heaveni bread of .heaveni 

:■ Feed me ^ now and evermore 1 •■■ "•■■■ 

f-i ' - ■- . ■ ■ ' ■ 

>. ■ ■ Open now the crystal fountain, 
:. -f , Whence the healing streams do flow; ■ ■ 
;. '" Let- the fiery cloudy pillar ■ . ' - 
.•Lead me all my journey -through, 

./Strong Delivererl strong Deliverer i- 
.-..■.:. . :;Be..'Ihou still my strength and shield! 

..'When.I tread the verge of Jordan, •■ ' • 
Bid my anxious fears subside; 
Death- oT death, "and hell's destruction. 
Land me safe on Canaan's side. 

Songs 'of praises, songs of praises. . 
'■■'■'■ r will ever give to 'Ihee. " ;^ 

This^ great hymn had' its origin in Wales about 176tf 
during the revival in that country similar "to the one 
the Wesle-ys started in Eng;land, 'Itie writer, William' 
Williams, was born near Landovery, Wales in 1?17. /He 
started on a career- in medicine, but- changed to prepar- 
ing for the. ministry' 'VJhen he was converted by the'"" ■' 
preaching of. Howell Harris, an associate -of the Wesleys, 
He was ordained a deacon in' the English Church and 
preached in two small churches. But he' was not accept- 
ed for flail ordination because- of his- association with 
the Methodists. He wrote this hymn when he was k3 
years old,, soon after he left the English Church and 
started the great work* of helping to bring about the' 
great Welsh revival. 

It is easy to imagine his situation as he wrote this 
wonderful plea for guidance. He had turned his back on 


.the state church. He now must 1-eave what was famiiiar 
to him and launch out into unknown but greater exper- 
iences. His future, he- no doubt realized, depended so 
much on God's guidance. He wrote many hymns and also 
travelled all over Wales preaching -God's Word in places 
which before had .known only formalism without power, 

"Guide Me OThou Great Jehovah" has been sung to a 
number of tunes and originally had four stanzas. It 
was written in the Welsh language and translated to 
English 1772, probably by. the author,. It was printed 
in a collection of hymns- called "Gloria in Excelsis". 

This hymn has been a great blessing to Cliristians 
through the years, I can personally testify that it 
is one of my favorites and has likely been a greater 
blessing to me than any other hymn, ■. —L, C, 

(Information from "English Hymns" and "Great Hymns of 

the Church".) 

Although as chaff the past appears, 
And lost those locust-eaten years, 
God. can in mercy give them back. 
And well supply the peace they lack. 

He'll fill so full your latter days 
With willing service, prayer and praise, 
Apd at the close of life give more. 
And thus those wasted years restore, 

— Guy'Hootman ■ 

Modesto, California 

The Salida congregation have agreed, the Lord will- 
ing, to hold our fall love feast on November 16 and 17 
of this year, , A hearty invitation and welcome is ex- 
tended to all the brethren and sisters ,and friends to 

— D. F. W. 

98 iv THjE-v PILGRIM;;-. 

' 'In. the shadowland of resting-j ' ■ «,-. 
.rMh^re;' the living waters ■ flow; ' ' ' 

■ Where ' no fear • nor . wo e moles ting , 

■ i^ in fury blow,; 

■^ Where' the faithful of all ages "• '■-. ■ 
^ Sleep together by His grace; 
Written, on eternal pages,, ..■'■.■ 
Title; to this resting .place. 

Lulled' to rest by Angela singing; 

■ Guarding faithfully they keep; - 

■ Others , loved ' ones bearing, bringing, 
.-. . Moi-e to, share this restful, sleep. 

Comforting., the earthworn .weary 
Travelers whose steps are slow; 

See the Ang^el forms-. so cheery,, .-, , , 
As they swiftly, come and go.- 

,0h{ to rest iri Jesus sleeping. 
As a child to slumber goes, 
In the, land of , no. more weeping.,; ; . 
.,. ■ Vfliere the, gentle -zephyr blows,.;.. 

,A.nd the blissful-: .hour, of going 
To Qpmplete the living on. 
On to joys forever, 
To .eternal morning.' s„.dawn. ,.., . , 

Come to Paradise reposing^ ,. 

Meet the loved ones.i over, there;- o . 
Gate of' death upon us closing, . -■■■;■:, 

Opens to those -mansions fair,:'.i ,.' 

-- In memory of iViary Hitch 
J. I. Cover 


necessary, that these sacred assemblies should be con- 
fined to one fixed place, in which the books, tables, 
and de.sksy required in divine service, might be con- 
stantly ; kept, and 'the dangers avoided,, which, in those 
perilous times, attended their transportation from one 
place to' another. And then, probably, the places of 
meeting j that .had' fdrmerly belonged to private persons, 
becara^e the property of the whole Christian community. 

■•■Ihese -few remarks-are, in mj ©pinion, .sufficient to , . 
deteriiiinfe -that question, which has been so long- and sq 
tediously debated, via. whether the first Christians ■ 
had churches or not? Since if any are pleased to give 
the name of "church" to a house or the pai^t of a house, 
which, -though appointed as the place of religious wor- 
ship, was neither separated from common use, nor con- ■ 
sidered as holy in the opinion of the people, it will 
be readily granted that -the most, ancient Christians,-.. 

-had churches,.' • , ■:..• ■ 

In tfifese assemblies the holy scriptures were- public- 

■ ly re ad, -and for that purpose were divided into certain 
•portions or lessons. This part of divine service was 
followed by a brief exhortation to- the- people, in i-jhieh 
eloquence and art gave place to the hatirral and fervent 
expression of zeal and charity. If any declared them- 
selves extraoi'dinarily animated by the Holy Spirit, • 
they were perjiiitted to explain successively the divine 
will, while the other prophets who were present^ decid- 
ed how much weight and authority was to be • attributed 
to what they said. The j^rayers, which made a consider- 
able part of the public worship, came in, at. the- conclu- 
sion of these discourses, and were repeated by. the peo- 
ple after the bishop or presbyter, who presided iu-the 

' service. To these, were; added., certain hymns, which, were 

''sung, not by the whole assembly, but by; persons appoint- 

.. ed for that purpose, during the celebration of the 
Lord's supper, and the feasts of . charity. Such were 
the- essential parts of divine worship, which were ob- 

'- served in all Christian churches, though perhaps the 
method and order in -rfiich they were performed, were not 
the same in all. 

The prayers of the first Christians were followed 


by oblations of bread, viine^ and othei* things j and 
hence both the ministers of the churchy and the poor, 
derived their subsistence. Every ChJ-istian, who was 
in an opulent conditon, and indeed every ohe^ accord- 
ing to their circumstances j brought with them their 
gifts, and offered them, as it were, unto the Lord, 
Of the bread and wine, pl-esented in these offerings, 
such a quantity was separated from the rest, as was re* 
quired in the administration of the Lord's supper; this 
was consecrated by certain prayers pronounced by the 
bishop alone, to which the people absented by saying 
"Amen", The holy Supper was distributed by the deac- 
ons; and this sacred institution was followed by sober 
repasts, which, from the excellent end they were de- 
signed to promote, were Called "agape'% or "feasts of 
charity"* Many atten^ts have been made to fix precise*- 
ly the nature Of these social feasts^ But here it must 
be again considered, that the rites and customs of the 
primitive Christians were very different in different 
colon tries, and that consequently these feasts, like 
other institutions, were not every Where celebrated in 
the same manner. This is the true and only way of ex- 
plaining all the difficulties that can arise upon this 

The sacrament of baptism was administered in this 
century, without the public assemblies, in places ap- 
pointed and prepared for that purpose, and was perform- 
ed by immersion of the wiiole body in the baptismal 
font. At first it was usual for all who laboured in 
the propagation of the gospel^ to be present at that 
solemn ceremony f and it was also customary, that the 
converts should be baptized and received into the 
church by those iinder whose ministry they had embraced 
the Christian doctrine. But this CustoJfi was soon 
changed, 'When the Christian churches were well estab- 
lished, and governed by a system of fixed laws, then 
the right of baptizing the Christian converts was vest- 
ed in the bishop alone* This right, indeed, he confer- 
red upon the presbyters and *'ohorepiscopi", or country 
bishops, when the bounds of the church were still fur- 


by oblations of bread, -wine^ and othei* things; and 
hence both the ministers of the churchy and the poor, 
derived their subsistence. Every Christian, who was 
in an opulent Condi ton, and indeed every one, accord- 
ing to their circumstances, brought with them their 
gifts, and offered them, as it were, unto the Lord, 
Of the bread and wine, pi-esented in these offerings, 
such a quantity was separated from the rest, as was re* 
quired in th6 adiriinisti-ation of the Lord's supper j this 
was consecrated by certain prayers pronounced by the 
bishop alone, to which the people assented by saying 
"Amen", The holy supper was distributed by the deac- 
ons j and this sacred institution was followed by sober 
repasts, which, from the excellent end they were de- 
signed to promote, were Called "agape'% or "feasts 01" 
charity"* Many attempts have been made to fix precise- 
ly the nature Of these social feasts (^ But here it must 
be again considered, that the rites and customs of the 
primitive Christians were very different in different 
countries, and that consequently these feasts, like 
other institutions, were not every Where celebrated in 
the same manner. This is the true and only way of ex- 
plaining all the difficulties that can at-ise upon this 

The sacrament of baptism was administered in this 
centiiry, without the public assemblies, in places ap- 
pointed and prepared for that purpose, and was perform- 
ed by immersion of the vdiole body in the baptismal 
font. At first it Was usual for all who laboured in 
the propagation of the gospel^ to be present at that 
solemn ceremony^ and it wds also customary, that the 
converts should be baptized and received into the 
church by those under whose ministry they had embraced 
the Christian doctrine. But this custofli was soon 
changed. When the Christian Churches wei'e well estab- 
lished, and governed by a system of fixed laws, then 
the right of baptizing the Christian converts was vest- 
ed in the bishop dlone* This right, indeed, he confer- 
red upon the presbyters and •'chorepiscopi", or country 
bishops, when the bounds of the church were still fur- 


ther enlarged, reserving however to himself, the con- 
firmation of the baptism, which was administered by a 
presbyter. There were, doubtless, several circumstan- 
tial rites and ceremonies observed in the administra- 
tion, of this sacrament, for the sake of order and de- 
cency. Of these, however, it is not easy, nor perhaps 
possible, to give a certain or satisfactory accountj 
since, upon this subject, we are too much exposed to 
the illusion, which arises from confounding the customs 
of the primitive times with those of succeeding ages, 

— Hosheim's Ecclesiastical History 


Some must go out and lead the world: 

A prophet's work have they. 
Some in obscurity must toil. 

Some only watch and pray. 

Some spend their days with friendly crowds. 

But some must work alone j 
For some must build the monuments, 

And some must cut the stone. 

And some must follow, others leadj 

Some merely stand and wait. 
But they who best fulfill their task " 

Shall be accounted great. 

For some must build the towers high. 

And some the mortar mix, 
(If you will build the temple, friend. 
Then I will make the bricks,) 

•• —By Lorie C. Gooding 

Lamps do not talk, but they shine, A light house 
sounds no drums, but far over the water its friendly 
spark is seen. So let your actions reveal your light, 
Let your conduct illustrate the sermon of your life, 

— Spurgeon - ' 




God planted a beautiful garden in a place called 
Eden, This garden was to be -the home of the first fam- 
ily ever to live on this earth. No doubt the garden 
had the most beautiful plants ,,,,ferQoks. and water falls 
of any place on earth. 

God wanted everyone in liis family to be ,happy-in 
His beautiful world. He knew that if everyone did as 
God wished, then people would be happy. If men and • 
women did as they pleased, they could not expect to^- 
have such a good life. But most of all God ,let_ the^ 
members of His family choose for themselves, ^Mhether. 
they wd\ild follow God or go their own way. ^ 

In the very center of the Garden God planted two .. 
very different trees. The trees were beautif itL, THey 
had fruit which looked very delicious, , God told Adam 
and Eve tha'f they could eat the fruit of the tree of-- 
■ Lif e, and live on and' on forever. However God told' ' 
them not to eat the fruit of the other tree,, the Tree 
■ of Knowledge of Good and Evil, for if they did they , 
would surely die. Now Adam.. and- Eve knew nothing about 
sin. They knew God personally^ for the Bible sayi that 
they walked and talked with Him, • '■ 

God allowed Satan, or the devil, to, be in the gasden 
also, 'Of Course, the devil didn't want to look like 
■the devil, since everyone would know him. So he. de- 
cided to look like a snake. He is a deceiver, -The - • 
devil told EV6 she would not die if she ate the forbid- 
den fruit. This was a lie. Sadly enough Adam and Eve 
disobeyed God and ate some of the fruit. Now they 'knew 
what sin vias, God still loved them and was very ssid 
about their mistake. He told them that he' would send 
a saviour into the world. And that this savioiir woiild 
be able to take away sin, - .. 

Adam and Eve had to choose . Everyone of us has to 

choose between right and wrong, Adam and Eve made^ a 

wrong 'Choice and' had to be punished. We can choose 

this very minute to be children of God and be saved. 

— -R.S, 


■•■■■ ^ . ,-- ;■ •: - STEPHEN. . ' ."' ;, 

His Greek" nam? would indicate that he was a Hellen-' ' 
ist which is a Greek-speaking Jew; ^ich was one reason 
the Jews were against him, because* he was a man of -■ ;. 
great'^faith. ..(Acts 6:8) 

He is .first mentioned with his appointment as one ; 
of seven .deacons 'of the church of Jerusalem. (Acts 6:5) 
The foreign Jews wei'e the ones that rose up against 
Stephen, .They. charged him with blasphemy, which is 
recorded in Acts', 6:ll-lti.. Those who testified against 
him were. false witnesses, (Acts^6:13) When he said 
that he saw Christ, they rushed upon him to put him to 
death, *' • 

Stephen was the first Christian martyr. His trial 
and death is recorded in Acts 8,- We see in that chap- 
ter... that he was a man of faith, . ,: 

In Acts 8:56, after they had started to punish him, 
he said, "Behold, I see the heavens opened, and the 
son, of man standing on the' right hand of God. " 
v,57.Then they cried out With a loud voice, and stop- 
ped their ears, and ran" upon him with one accord.. 
v,58 And cast him' out of the- city, and stoned him: and 
the witnesses laid down their clothes at a young njan's 
feet, whose name vjas Saul, 

v,59 And they stoned .Stephen, calling upon God and ■ ,;.■ 
saying Lord Jesus receive my spirit, 

V. 60 And he kneeled down and cried- with a loud voice. 
Lord lay not this sin to their charge. And when he 
had said this he fell asleep. 

. This last verse refers us to the 5th chapter of 
Matthew of Christ's sermon on- the moiJint— that we should 
love oior enemies, which I think Stephen did as Christ 
did when He hung on the cross. 

So we can see that Stephen was a man of faith, 

— Gerald Martin 
Elkhart, Indiana 


VOL. 10 NOVEMBER- DECMBER, 1963 WOS. 11-12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 11 

. • .■ "KO ROOM IN THE IM. 

There was no room, no room in the inn, : 

Though the journey was long and the night was -far . spent. 

No roan, although angels ^^rere waiting in Heaven, 

To tell to the world of the Blessed advent. .. ,, _ 

No room in the inn; they were too poor and lowly. 
And the inn was meant for t?ie rich and the gay. 
But the shepherds Vfho ,used the earth for a pillow ^ 
Rejoiced with the angels, on that first Christiiias day. 

No room for the Saviour,, -E'n when a new baby. 
And down through the ages it still was the sanie. 
But did man ever think when they coolly reject Him, 
V'hat if our Saviour ha,d never been born? 

No room, in the inn; born .in Bethlehem' s manger. 
No poipp, but , a star to herald- His birth. 
But what, what would be the world's sorrov/. 
If God had not sent His Son to the earth. 

No room in the inn; In this day's celebi'ations ,, 
Make sure there is room, and to spare for our Lord, 
For if He had not comie there no . Christmas, 
No light and. no hope in this sin darkened world. 

— Annie Baker 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



The pledge of love, God's gift to man: the unspeak- 
able gift, was bestowed upon man in the form of a pure, 
innocent little boy; born in a stable, wrapped in swadd- 
ling clothes, and laid in a manger, and lo: "A multi- 
tude of the Heavenljr Hosts praising God and saying, 
Glory to God in the highest; and on earth peace and ■ 
good. will toward man." 

The lowly shepherds who beheld the angels praising 
God, came in haste to see and worship this precious 
Gift as did also the wise men and kings of the east. 

King, Herod trembled upon his throne because of Him, 
and then, in slaying the . little innocent children in 
his, vain attempt to destroy this precious Gift, placed 
_a dark blot upon his guilty soul. :.,.-• 

As Jesus grew older, wise men of the temple were 
astonished at His words of -wisdom and ability to answer 
all their hard questions and to ask questions they- 
could not answer, and so the while increasing, in. wisdom 
and stature and, in favor with God and raaji. ., 

The royal herald, John the Baptist, announced His 
coming to the people and. exhorted them to be ready for 
Him by repenting and being baptized for the remission 
of their sins. 

On beholding Jesus approaching him by the river Jor- 
dan, John says, "Behold the Lamb of God which taketh 
away the sin of the world." ■ V\Jhen He, was baptized ty. 
John,, in Jordan, our Hea.venly Father approved of His 
precious Gift by saying, "This is my beloved Son, in 
whom I am well pleased.-" And the ,;Holy Spirit of God 
that had descended upon Him, accompanied Him all the 
way through His life: upon earth. 

And so this Pledge of Love began His mission by do- 
ing good to the people who needed His divine aid for 
their diseased bodies and sinsick souls — a happier life 


and pointing to the life to come with that assurance 
and kncwledge of Him who knew the answers to all their 
■auestions— the remedy for all their ills. Indeed then 
was fulfilled Isaiah's words: "The people that walked 
in darkness, have seen a great light- and they that 
dwell in the land of the shadow .of death, upon them 
hath the light shined," (Isa. 9:2) 

The Gift of love, the express image, of our Heavenly 
Father, His dear -and only begotten Son,, fulfilled the 
pledge of love made in the beginning : . and to. fallen man 
he said, "The -seed of the woman shall bruise the serp- 
ent's hea-d." Strikirig boldly at the author of sin, 
"He became obedient unto death. even the death: of the 
cross." "For as much then as the .children are partak- 
ers of flesh and blood, He also Hin'self likevfise took 
part in the same'; that through death He might destroy 
him that had thfe power of death that is the devil; and 
deliver them who through fear of death were all their 
lifetime subject to bondage." (Heb. 2:14,15) 

Thrsugh the portal of death, Jesus .Christ, having 
laid aside His earthly garments, .His earthly life, 
this Gift of God, this pledge of love entered into 
death and through this m.eans, struck a.' blow at this 
terrible monster standing' beside his author, the devil. 
And so we -can now say, "But is now made, manifest by the 
appearing" of o'ar Saviour . Jesus Christ , xi^ho hath abol - 
ished d eath , and" hath brought life and ii:mioi-tality to 
light through the Gospel." (II Tim. 1:10).:. 

Yes indeed,' leaving the portals of death, the Victor, 
by His appearing and' taking His own life again in im- 
mortal robes of light, our King of Kings and Lord of 
Lords, He has abolished death, doomed satan to destruc- 
tion. Our Gift of God, our Pledge of Level 

THE PLEDGE F ' LOVE ,, ,. ■/ ■ 

The pledge of .love, God's gift to man 

Encircled in God's holy plan; 
He left His royal home above 

To be and fill the pledge- of love. 



-Although disguised by -flesh and ^ blood- . 

■ Hfe dwelt oh earth the Sbn of God. ■ '' ;' 
And so to prove PI is power and plan, ;■ , j. \ 

He healed the maladies of man. ■ .". .. 

He in beginning was the Word, ' ; 

And by His Father is the LordV . 
All history's, rolling ages span. 

And brought the ¥ord of God to man. 

The ' healing balm fdr every woe 

Points how to live to do and know, 
■And so' be free from every sin, ' 
And right and holiness. begin. 

The monster death was in' the way, 
■ His chilling grip seemed here to stay. 
The devil 'monster's powerful reign 
Bound mortal man with captive chain. 

Before this devil monster power, 
- In that benighted cross-borne hour, 
'Jesus our bleeding sacrifice, . 

■ The lamb of God, our Saviour, dies. 

His robe of flesh, at parting breath, - 

■'He laid aside -.prepared fqr death. 
He met the monster face to face , 
And broke the chains 'of Adams race. 

'He cut death bars asunder wicje,. ' . '■ 
Abolished death, and by His side, 
Satan in crouching sees his doom. 
Destruction's open waiting tomb. 

Sing all ye ransomed hosts above; 

The Gift of Gdd, the pledge of love, 
Awaits tq welcome all His own, ■ 

Seated beside our Father' s throne . 

— J. I. Cover 

Sonora, California 



Another day designated as a Thanksgiving Day by our 
nation is now past. But our thanksgiving should not 
stop when the day. is past. We have more to thank God 
for now than arty people in the history of this earth 
ever had, it seems to me. "But apparently human nature 
i s suchr 'that 'the more we get , the more we think we de- 
serve, it' is the history' 'of humanity that in times of 
the most prosperity,' appreciation was at its lowest. 
VTien men are deprived of earthly, blessings, it seems 
that they appreciate them more, generally speaking. 
This was the case with the rich and poor in Jesus' time 
on earth.:' The comlnon people heard Him gladly and ap- 
preciated what'He'did for them. But about the rich, 
Jesus said that they' would have difficulty. "How hard- 
ly shall they that hax'-e riches enter into the kingdom 
of God." (Hark 10:23) "Hath not God chosen the poor 
of this world rich in, faith. . .?" (James 2:5) V'e are 
rich— very rich— compared to the conditions when Christ 
was here. How thankful we should be for all our bless- 
ings, and how careful we should be that we do not allow 
our riches to stand in our way of serving Christ and 
make us poor .in, faith, 

Another„,a,rea. in which we should be especially thank*- 
fjil, at, this -season is in that of our good government. 
'Fim.the' Chri-stian standpoint, (and hov^r else can we 
judge our governjnsnt?) we have good government. The 
recent sad event of .the assassination of President 
Kennedy only proves more how good our government is, 
I'^hen President Kennedy fell, our government did not 
chajige. Me have confidence that our new President, 
with God's help, will continue to uphold the constitu- 
tion which grants us religious freedom. I do not mean 
to sanction our government in a political way. That is 
not my place. No doubt, many mistakes have been made 
in the past, and conditions in the South are just one 
example. But we, as a Christian group, have much to be 
thankful for when we consider our governm.ent. The 

treatment of the young 1-W men is one of many examples 
of how God has blessed us in this way. How careful we 

(Continued on page 122) 



Silent night I Holy night I 

All is calm, all is bright, 
'Round yon virgin mother and Child ' ., 

Holy Infant so tender and mild, . 
Sleep in heavenly peace. ,. 

Silent liight I Holy night I '\ '' ... ^ 
Shepherds quake, at the sight I ' 

Glories stream from heaven afar. 
Heavenly hosts sing Alleluia. 

.Christ, the Savior is bornl 

• Silent night I Holy night! 

Son of God, love's pure light " . , 
, ■. ■ ' ' Radiant beams from Thy holy face,', 
..,•.■ . . Ivith the dawn of redeeming grace", 
■Jesus, Lord, at Thy birth. 

This- beautiful Christmas hymn or "carol" is perhaps 
-the. most, pcipular one, and is. .known throughout the world. 
It's composer, Josef Mohr (1792-1848) was the assistant 
pastor' of a Roman Catholic Church in Oberndorf, Germany. 
He wrote the song in German (Stille Nachtl Heilige 
Nachtl) on December 23, 1818. 

Josef Mohr was a young man and had recently been 
appointed to the church at Oberndorf in 1818. There 
it was the custom for' a band of players from a village 
nearby to present a play illustrating the Christmas 
story each year at Christmas time. This year, a ship- 
owner who lived there arranged to have these players 
presefnt their pageant in, his home on the. evening of 
December 23. He invited Josef Mohr to be a special 
guest.' Mohr was quite touched by the simplicity of the 
performance was well as by the hospitality and thought- 
fulness of the shipowner. Instead of going right home 
afterward, he climbed a small mountain overlooking the 
village and meditated on. the-, birth of Christ that he 


had seen portrayed. It was such a beautiful ndght, and 
he was so. inspired that when he returned home at mid- 
night, he sat down and wrote the wcrds to. this simple 

The next morning Mohr took these words to his friend, 
Franz Gruber, who was the church organist ■ and ,,. school 
teacher. He asked, him to supply the music which Gruber 
did. He wrote the music for two solo voices and a 
chorus with only a guitar for accompaniment as the 
organ at the church was being repaired. It first 
sung as a surprise that night at the Christmas Eve. ser- 
vice. The organ repairman from the nearby village of 
Zillerthal_ heard this first performance and taught the 
.song to the four Strasser sisters who were famous for 
their concert tours where they sang native f-olk songs. 
It was by them that the song was spread, and before 
lon^ it had re.ached the whole world. 

In the church;. on the' site v;here this song, was first 
sung, there, is now a" bronze picture of the two who 
composed this farcous Christmas carol, Josef Mohr and 
Franz Gruber, — L.C, 
(Information from " The Gospel ' in , Hymns" ) 


Love making, baby making and child care may not be 
enough' to keep the American family alive— and. it has 
surrendered' all its other vital functions, an Episcopal 
clergyman asserted today, ■■ ""' : 

V/hat does not function dies, said Dr, Joseph 
Fletcher,; visiting professor of Ghristian ethics at 
the International Christian .University, Tokyo, • 

He told the Family Service Association of America' 
these vital family func'tions have .been lost to other 
institutions: " '"■ 

The economic to the business and industrial system; 

The protective to the government and police; 

The educational to the scho.ol; 

The recreational to sports and commercial entertain- 
ment ; 
The Religious to churches. —The Modesto Bee 



(The following is the conclusion of an article be- 
gun in our last issue. It first appeared in the Octob- 
er, 1858 Gospel Visitor and was written by the editor, 

■ Elder James Quinter. It was selected for us by Elder 
Christie R. Cover.) 

And the sanction of the Lord Jesus, to the doctrine 
of future recognition, seems to be plainly given in the 
parable of the rich man and Lazarus. That impressive 

, history or parable was given by one who knew all things 
perfectly well. V^ith the state of the dead he was well 
acquainted, and he knew well all that occured in the 
invisible world; consequently, he could speak with 
correctness on any subject he wished to present to the 

'minds of his hearers. Now it is distinctly declared 
that the rich man. knew Abraham and Lazarus. "And in 
hell he lifted up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. And 
he cried and said. Father Abraham, have mercy on me, 
and send Lazarus, that he may dip the tip of his finger 
in water, and cool my tongue; for I am tormented in 
this flame." VJhether we regard this as a parable or 
a history, it evidently gives one Divine sanction to 
the doctrine of future recognition. The rich man 
speaks of his father's house and his five brethren, 
"I' have five brethren." Here he acknowledges a rela- 
tionship still existing between him and his brethren, 

■ th-ough he is in the invisible and they in the visible 
world. And no doubt one reason why he desired that 
his brethren might not come to the place where he was, 
was this: he knew that they would recognize each other, 
and that 'such a recognition would add to the misery 
both of him and them. Abraham calls the rich man "Son" 
and shows that he knev; hLm to be a Jew. He likewise 
reminds him that he had his good things in his life- 
time, and that then Lazarus, had his evil things; — and 
that now their conditions are reversed. In short, the 
continuation of memory and consciousness is acknowledg- 


•ed, and the continuation of these evidently implies 

The, transfiguration of Christ on the mount, seems , 
clearly to sanction; the doctrine of heavenly recogni-'- 
tion. "And after six days,. Jesus taketh Peter, James-, 
and- John his brother, and.bringeth them up into an 
high, mountain apart, and was transfigured before them: 
and- his face did shine as the sua, and his rainient was 
white as the light. And behold, there appeared unto, 
them Moses and Elias talking with Him.- Then answered. 
Peter, and said unto Jesus, Lord, it is good for us to 
be. here: if thou wilt, let. us make here three taber- , 
n.aclesr one for thee, and one for Moses, and one for 
Elias." Matt. 17:1-5. Peter called Moses and Elias by 
their names, which shows, that he knev/ them. It further 
appears that Pe.ter's knowledge., of. these heavenly Visi- 
tors , produced auite . an attachment to them, . and hence. 
.. he .proposed to build, three tabernacles, one for each . 
of them, and one for Christ. This scene is both inter- 
esting and instructing. May we not learn from, this 
meeting on Mount Tabor, the doctrine of the fellowship 
of all saints in the kingdom? Here was Moses, the re- 
presentative of the la.w; Elias, the representative . of 
the prophets; the -three apostles, the representatives 
of the Christian Church; and Jesus, the theme and glory 
of all. This was a. heavenly scene, and here was heav- 
,enly recognition. All present .knew the Savior; the 
apostles knew Moses and Elias; these no. doubt knew the 
apostles and likewise knew each other; while the .Savior 
was perfectly vrell acquainted with all. . Does not this 
scene and clearly foreshadov; the future 
recognition, as well as the fellowship of all saints, 
in the kingdom of God? The presumption is certainly 
very strong, that if Peter, James, and John, knew Moses 
and Elias who had lived so long -before, . and who now 
appeared in their glorified natures, that the saints 
will recognize each other in the heavenly world. 

3. The writings of the apostles evidently favor 

the doctrine of heavenly recognition. And from the 

various passages which imply this doctrine, we may 
select the following: "For what is our hope, or joy. 

114 '- ; •.. THE .PILGRIM' 

or crown of rejoicing? Are not even ye in the presence 
of our Lord Je&us Christ- at his coming?- For ye are our 
glory. and. joy."- I Thess. 2:19,20. It appears from this 
, language -of the apostle, that faithful people will be 
the glory and joy of faithful ministers who have been 
:the instruments of saving them from their guijtj and 
.of converting them to Christianity, in the great and 
glorious day of the coming of our Lord 'Jesus Christ. 
Now we cannot well conceive how those who were convert- 
ed to Christianity by Paul, should be his joy or crown 
of rejoicing, unless they should recognize him to be 
their bene factor ^ and he. them to be the fruits of his 
• faithful ministry. And he evidently means that. there 

; Will be mutual recognition in the. day' of Christ, be- 
-twe en himself and- those whom he has brought to Christ, 

Paul in exhorting the Philippians, says, -"Holding 
forth the words of life; that I may rejoice in the day 

-'.of Christ, that I have not run in vain^ neither labor- 
ed in vain." Phil; 2rl6. Here the apostle expressed 
the wish to meet those in the day of Christ as saints, 
-for whose spiritual welfare, he had felt a deep concern, 
and labored. hard, .And does- this not imply a future 
Tecbgnition? It certainly does. 

The doctrine of heavenly recognition seems to be 
-plainly implied in. the' same, apostle' s- words when ad-- 
ministering comfort to the Christians at Thessalonica, 
who ■ sorrowed on account, of the death of their friends, 

■ "I vrould not have, you to ■ be ignorant, brethren, concern- 
ing them which, are asleep, that ye sorrow not, even as 
others whcb have no hope. For if -we believe that Jesus 
died and. rose again, even so them also which sleep in 
Jesus will God bring with him. For this we say unto 

-you by the. ; word of the Lord, that we which are alive 
and remain unto the coming of the Lord shall not pre- 
vent them which are asleep. For the Lord himself shall 
descend from, heaven with a shout, with the voice of, the 
archangel, and with the trump of God: and the de^-d in 
Christ shall rise first: then we which are alive and 
remain shall be caught up together mth them, in the 
clouds, to meet the Lord in the air: and so shall we 
ever be with the Lord. Wherefore comfort one another 

■T-HE -PILGRIM ■ ■ ■ ■ ■ .-.115- 

with these words." I Thess. 4:13-18. Some of the ■ 
Christians at Thessalonicpi sorrowed and needed comfort. 
And why did' they mourn? Did they 'fear that their dead 
were lost?' It seems not. For the apostle exhorts them 
that they "sorrow not even as others which have no hope." 
This implies that they had a hope'. And this hope which 
they had J must likewise have kept them from sorrov;ing 
from a fear that they themselves should be lost. The 
cause then of their sorrow must have been the separa-- 
tion by death from thos'e which they dearly loved. Hence 
the apostle makes the happy meeting of the saints, a 
special point in the words of comfort which he administ- 
ered unto them. 'He declares that the saints which sleep 
in Jesus, and among that number would be those for whom 
the Thessalonian Christians were sorrowing, should ac- 
company the Lord when he descends 'from heaven; -that 
their bodies would then be raised; that after' the dead 
in Christ are raised, then the living saints shall be 
changed, and caught up together \fithti-ie dead in Christ, 
and meet each other, and the Lord, in the air, and ever 
be together v;ith him. "Then we (including the sorro^j- 
ing saints which he was comforting) which are alive "and 
remain, shall be ca,ught up to.g:ether vjith them," (the 
deceased friends of those Thesstlonieai Christians for 
whose comfort the ayxjstle was writing, and others who 
had died in Christ.) We repeat it, the glorious meet- 
ing of the saints who had died in Christ, and those who 
shall be alive vrhen the Lord comes, vjas a orominent 
point in the apostle's discourse to the bereaved Christ- 
ians of Thessalonica. Now if these bereaved Christians, 
would not recognize their departed friends should they 
m.eet them in the clouds, how could they derive comfort 
from the prospect of such a meeting? It is difficult 
to tell. But upon the pre ion that they should 
know each other, the anticipation of such a meeting , 
would indeed be. a source of great comfort. This pass- 
age most conclusively teaches the doctrine of heavenly 
recognition". Other passages of scripture might be 
named as bearing favorably upon the doctrine of heaven- 
ly recognition, but we can pursue the argument no furth- 
er at this time. Neither do we judge it necessary. 


Thanks' be to God that he has given us -grounds to be- - ■ 
'lieve and reason to hope that we shall meet our pious 
friends in heaven and recognize them there. This pros- 
pect' should stir us up to diligence in the service of • 
God, lest we should come short of the rest that remains 
■to the people of God; It is painful to the feelings 
to endure a separation for a few years from those we 
have I6ved, but the prospect of meeting them again, 
and of. recognizing them in the heavenly world, should 
reconcile us to the separation. 

. And what a powerful motive does this doctrine offer 
to "the Christian to labor for the conversion of his 
children., brothers, sisters, parents, wife and dear' 
friends, v/ith whom he would like to be united for ever 
in the heavenly worldj The prospect of meeting these' 
again is delightful. But the thought of being separ- 
ated from them forever is distressing, 

.And this with. other motives should operate powerful- 
ly to induce the sinner to abandon his life of- sin for 
one of holiness. Ke may those, in heaven that he'- 
would like to see again, and with' whom a renewal of 
friendship would be most desirable. He can only hope 
for these by becoming. holy, for without holiness "no shall see the Lord." And who can properly conceive 
of the rapture that will possess the souls of the glor- 
ified in heaven,, when they become joined in everlasting 
bonds of pure love and sanctified friendship with those 
whom they have kno^wh and loved on earth? The hope of 
the Christian is indeed a "lively hope." 

Thanksgiving . . 

Let us be thankful this year for the new things. 
Never forgetting the old things, the true things. 
Let us be glad that the habit of praying 
Keeps our feet steady when once they were straying. 
Keeps us more patiently trusting, believing, 
Opens our channels for constant receiving. 

. .•: Selected by Martha Baker 

THE PILGRIM. . , 11? 

. --• '■■ ' JOHN CALVERT COVER --• - 

John Calvert Cover, son of Joseph I. and Eliza S. 
Cover, was born December 14, 1^72 at New Geneva, Fayette 
County, Pennsylvania. He passed away September 24, 
1963 at the age of 90 years, 9 months and 10 days. His 
early childhood was spent in the' vicinity where he was 
born. At the age of 10 years, he, with his parents, 
moved to Covington, Ohio. He was inmersed in the . Faith 
of the Lord Jesus Christ in May; 18^9 and remained ever 
faithful to his Covenant. 

He was united in marriage 'to Sallie E. Mohler of 
Stark County, Ohio on December 1?, 1893. To this union 
v/ere born 6 childr-en: 2 sons and 4 daughters. After 
sharing the joys and sorrows of life for over 66 years 
together, this union was broken when the beloved wife 
and mother passed on to the Glory VJorld on July 28, 

In 1910 this family moved from their hom.e at Covert, 
Michigan to Modesto, California starting a nev/ home 
there, v/here he lived until the tim.e of his passing .- 

He is survived by 6 children: Mary E. Brubaker of 
Denair, California, John I. Cover of Ripon, California, 
Anna E. Brubaker, Sarah A. Garber, Emjna R. Garber, 
Samuel C. Cover, and 1 dear brother, Christy R. Cover, 
all of Modesto. He also leaves 14 grandchildren, and 
30 great-grandchildren. He was their beloved "Grandpap". 

The past 2 years, he was confined mostly at home- and 
in his chair. His children v/ill not soon forget the 
sweet hours spent at his chairside sharing life's ex- 
periences with him. He had a great concern for loved 
ones and the Church, and a keen interest in the world 
about him. He loved his Lord and was always ready to 
bear testimony to His goodness. 

Funeral services were held in the Franklin-Downs 
Rineral Home in Modesto September 26 by Elder VJalter 
Heinrich and Elder Daniel Wolf. The text theme was 
"Home". Interment was in the V/ood Colony Cemetery by 


the side of his companion, there to await the Master's 
'^^■^^' —The Family 


Emma Jane Morgan was born September 22, 1885 at 
Divernon, Illinois. The daughter of James David and 
Sarah (Abshire-Flora) Morgan.. 

In 1896, she, with her parents, moved to South Haven, 
Van- Baren County, Michigan where she spent her youth. 
In the winter of 1903, she accepted Christ as her Sav- 
ior and was baptized into the church, living a faith- 
ful life until her, death. 

, Emma came to California in 1919 and resided in 
Salida where she had many friends and acquaintances. 

After an extended illness, she passed away in Modes- 
to, California on November k, 1963 at the age of 78 
years, 1 month, and 12 days. 

She is survived by one brother, David R, Morgan, of 
Modesto; one sister, Anna Boit-man of Modesto, arjd one 
half-sister. Pearl Flory of Salida; also many, nieges, 
nephews, and cousins, all of whom loved her very dear- 
ly and vrill certainly miss her. 

She was preceded in death by two half-brothers, John 
Flora and Charles Morgan, and. t\TO- sisters, Ma-ggieand 
Mary Morgan, ■■■.■' 

- The funeral services were held on November 6, 1963 
at the Salas Brothers Fimej^al Chapel and were conduct- 
ed by Elder Daniel F. Wolf and Elder -Pa;!!! H, Clark., 
Burial v/as in the Wood Colony Cemetery. . ' - ,1 

— The Family ,,. ... 

Time is winging us away 
To our eternal home; ■ , '' ' 
Life is but a winter's day — 
' A journey to the tomb: 

But the Christian shall enjoy 

Health and beauty soon above ;_ 
Far beyond the world's alloy, •. •. • 
Secure in Jesus' love, 

- Hymn #376 ' ' ' 




The Christian church was scarcely formed, when, in 
different place's, there started up certain pretended 
reformers, who, not satisfied with the simplicity of ' .' 
that religion which was taught by the apostles, medi- 
tated changes of doctrine , and worship, and set up a new 
religion drawn from their own licentious imaginations. ■ 
This we- learn from the writings of the apostles j .and- ■ . 
particularly from the epistles of St. Paul y ,, where we . 
find that some were for forcing the doctrines of, Christ- 
ianity into a conformity with the philosophical systems 
they had adopted, while others were as studious to 
blend with these doctrines the opinions, customs, and ' : 
traditions of the Jews. Several of these are mentioned 
by the apostles, such as Hymenaeus, Alexander, Philetes, 
Hermogenes, Demas, and Diotrephes; though, the four last 
are rather to be considered as apostates from the truth, 
than as corrupters of it. 

The influence of these new teachers was but incon- ■- 
siderable at first. During the lives of the apostles, 
their attempts toward the perversion of Christianity 
were attended with little success, and the number of ■• 
their followers was exceeding small. They, however, 
acquired credit and strength by degrees; and even, from 
the first dawn of the gospel, laid, imperceptibly, the ' 
found.ations of those sects, wrhose animosities and dis- 
putes produced afterward such trouble and perplexity 
in the Christian churcTi. The trnie. state of these div- ' ' 
isicns is more involved in darkness than .arij other part 
of ecclesiastical history; and this obscurity proceeds 
the abstruse and unintelligible", nature of the doctrines 
that distinguished these various-; sects; and finally, 
from the ignorance and prejudices of those, who have 
transmitted to us the accounts of them, which are yet 
extant. Of- one thing indeed, we are certain, and that 
is, that the most of these doctrines were chimerical 


and extravagant in the highest degree; and so far from 
■-cdntsrining "anything that 6"duld ■recommend them to a 
lover of truth, that they deserve to occupy a place in 
the history of human delusion and folly. 

Among the various sects that troubled the tranquil- 
lity of the ^Christian; church,: the leading one' was' that 
of the gnostics. These enthusiastic and, self suffici- 
ent philosophers' bbagted'of their being ablfe to .res,tftre 
mankind- to - the knowledge ^gnosis) of the true and. Sup- 
reme Being,;.which had' been lost in the world'. 'They.,, ', 
als'o ^foretold.t'heappl^oaching defeat' of the "evil, prin- 
ciple"!, to': whom they 'attributed' the' creatioh;' of tfils 
gl<?b.ei and :decla*ed'j' in- tfre most pompbus terms, , the' ,r ,- 
destruptioft:. of his-a&soc'iateb',''and the ruin of. his em.- 
pire.'-;, An opinion' has prevailed, derived from the autho- 
- ;rity oT-. Clem^fts' the - Alexandrian, . that the . first rise of 
.the gnostic 'sect-is to -be dated after the death of the 
apostles, . and placed'uhder -the reign of the 'emperor 
Adrian; and it-,is also alleged tMt, 'before this time, 
the church- enjoyed a perfect- trahquillity, undisturbed 
.by dissensions -or "sects of any 'kind. ' But the smallest 
degree of attention to the language of the holy .s.c,ript- 
ures, not to mention the authority of other ancient re- 
cords, will prevent our adopting this groundless notion. 
For, from several passages of the sacred writings, it 
evidently appears that, even in the first century, the 
general meeting of Christians was deserted, and separate 
assemblies formed in several places, by persons infect- 
ed with the gnostic heresy; though, at the same time, 
it must be acknowledged, that this pernicious sect was , 
not conspicuous, either for its num.ber or its reputation, 
before the time of Adrian. It is proper just to observe 
here that under the general appellation of gnostics are 
com.prehended all those who, in the ages of Christianity 
corrupted the doctrine of the gospel by a profane mix- 
ture, of the tenets of the oriental philosophy, concern- 
ing the origin of evil and the creation of the world, 
with its divine truths. 

it was from this oriental philosophy, of v;hich the 
leading principles have been already mentioned, that 
the Christian gnostics derived their origin. If it was 


one of the chief tenets of this philosophy, that ration- 
al souls were imprisoned in corrupt matter, contrary to 
the will of the Supreme Deity; there were, however, in 
this same system, , other doctrines which promised a de- 
liverance from this deplorable state of servitude and 
darkness. The oriental sages expected the arrival of 
an extraordinary m,essenger of the Most High upon earth; 
a messenger invested with a divine authority, endowed 
with the most eminent sanctity and wisdom, and peculiar- 
ly appointed to enlighten, with the knowledge of the 
Supreme Being, the darkened minds of miserable mortals, 
and to deliver them from the chains df the tyrants and 

usurpers of this world. ¥hen, therefore,- some of these 
philosophers perceived that Christ and His followers 
wrought miracles of the most amazing. kind, and also of 
the most salutary nature to mankind, :they were easily 
induced to believe that He was the great messenger ex- 
pected from above, to deliver men from the power of the 
malignant "genii", or spirits, to which, according to 
their doctrine, the world was subjected, and to free 
'their souls from the dominion of corrupt, matter. This 
supposition once admitted, they interpreted, or rather 
corrupted, all the precepts and doctrines of Christ 
and His apostles, in such a marjier, as to reconcile ■. . 
them with their own pernicious tenets. 

Such extraordinary doctrines had certainly need of 
an undoubted authority to support them; and as this 
a:uthority was not to be found' In the writings of the 
evangelists or apostles, recourse was had to fables 
and' Stratagems. When the gnostics were challenged to 
produce the. sources from whence they had drawn such 
strange tenets, and an authority proper to justify the 
confidence with which they taught them; some referred 

to' fictitious writings of Abrahejn, Zoroaster, Christ, 
and His apostles; others boasted of their having drawn 
these opinions from certain secret doctrines of Christ, 
which, were not exposed to vulgar eyes; others affirmed, 
that they had arrived at these sublim.e degrees of wis- 
dom by an innate force and vigour of mind; and others 

asserted, that they were instructed in these mysterious 
parts of theological science by Theudas, a disciple of 


St. Paul, and oy Matthias, one of the friends of our 
Lord. As to those among the gnostics, who did not ut- 
terly reject the books most absurdly, by neglecting the 
true .spirit. of the words and the intenticn of the writ- 
ers, but^also corrupted 'them, in the most .perfidious 
manner> by curtailing and adding, in order to remove 
what .was unfavourable, or to produce sonething conform- 
able to their pernicious and extravagant system.. 

— Mosheim's Ecclesiastical History 

EDITORIAL.,,, (continued) ■ ■■ ' ''■ 

.;. should be when we feel critical of our rulers.. It is 
easy to appear unthankful.- ....... 

...Most of all, we should be thankful for. our Lord 
.Jesus Christ. His sacrifice for us was the answer— 
...God's answer— to the sin, disobedience, and -unthankful- 

ness of this world. VJe did not deserve, it. ''.Not.- by 
.works of righteousness vrhich we have done,' but accord- 
ing to his njercy he saved us, by the washing of regen- 
.. eration, and renev;ing of the Holy Ghost." ..(Titus 3:-5) 
.".: . .While we were yet sinners, Christ died, for, us." 
(Romans 5:8) Let us thank God for the Church which has 
endured through the ages by the power of the Holy: Ghost 
according to the promise of Christ. We have, a- worider- 
. rul he.ritage of faith, and we should not fail to thank 
God for it and to acknowledge that He is the preserver 
of His Church. How thankful we should be for all the 
priveleges and duties in the Church of God:. How dili- 
gent, we should be to allow the power of. the Holy Spirit 
to operate on our lives to preserve, the faith, and prac- 
tices of Christ's Church for succeeding generat.ions I. ■ 

As 1963 closes, and as we celebrate the birth. of 
Christ, let us extend the Thanksgiving season. until - 
it becomes part of us in everyday life. 

"0 give thanks unto the Lord, for he' is .good: .for 
his mercy endureth for ever. Let the redeemed of the 
Lord say .so .■ . ." .. ■ — L. C. 

T-HE ■ PILGRIM ■ 123 



■ It was: the middle of -the night . in the fields near 
Bethlehem. Shepherds were watching over their sheep. 
The stars- twinkled brightly in the clear night sky. 

Suddenly a- bright liglit burst in the sky. As the. ": 
shepherds watched, an angel- of the Lord appeared before 
their -very eyes. - The angel told the frightened men, 
"Fear not. '1 have Good News.- ; It will bring joy to all 
people. In Bethlehem, lying iri' a manger and wrapped ■ 
in swaddling clothes, is a new born baby. He is Christ, 
the Lord,' the Saviour of the world." The angel was ■ 
surrounded by many angels. Together they sang, .""Glory 
-to -God, in. the highest, and on earth peace,, good will 
towards men;." V.-hat^ a pleasant experience to hear, such 
beautiful music,. Wa don'.t know just how long the 
angels sang or who might have heard- them, but present- 
ly the bright light faded and the angels went away into 
the heavens. The earth was once more in the, shadow of 
the night. . , . 

,The .excited shepherds looked at one another and be- 
gan asking questions just as you or I would. 
"Did you see the angels?" ask one. 

..' "Did.- you hear the beautiful singing?" ask another. 
'"■-The- Saviour is born in BethlehemJ' cried- another. 
".Ihe angel said we' would find him'wrapped in swaddling 
clothes and lying in a manger. Let us go at once and 
find Himl" How anxious they were to find the baby 
■Jesusi • They found -Kim just as the angel messenger said 
they would, . 

• Ail of this truly happened about nineteen hundred 
■and sixty-^three years ago. This month Christians will 
again celebrate this glorious truth. At Christmas tim.e, 
let us not be so excited about our gifts to each other 
that we forgel/ it is really Jesus' birthday and He 
should get a present from each one of us. The best pre- 
sent we can give Him is our o-vm life of love and service. 
When we willingly do the things Jesus has ask that we 
do, this is proof we love him. — R. S. 




/.The Apostle John, the "disciple whom Jesus loved." 
I}id, Jesus have, a special love, for John? It certainly 
seems; that :he did. Four times, John 19:26, 20:2, 21.;7 
and, 20, we. find John spoken of in these words. Why? 

That John possessed an exceptional understanding, ,of 
t]:je love of God is very evident in his writings. Read 
fthe First Epistle of John. How lovingly he admonishes 
and teaches I Vifhile this trait undoubtedly reached its 
•,fu;llness under the influence of being with Jesus, we 
can he very certair; that it was evident in him from the 
first. . 

John was apparently a folloxfer of John the Baptist, 
..'Biiit, when Jesus appeai'ed, John turned to Jesus and was 
very, zealous for Him from then on. In the upper room, 
-in that sorrowful hour, ve find John leaning on Jesus' 
.breast. And, \ifhen Jesus vras taken into the palace of 
the, we are certain John was one who, went 
in with HiJTi. John 18:15. . , -, 

■ • , Then, just before the Lord expired on the cross, 
what a loving tribute He paid to John, when He entrust- 
ed the care of Mary, His mother, to John. 

John undoubtedly learned much aijout the Lord from 
Mary, and this, probabl;/ contributed much to the v^riting 
of John,' s Gospel. This Gospel was written much later 
than the other three, probably after the death of I'-iary. 

We understand that John endured much persecution;. 
But he v/as faithful through it all, and, while banished 
to lonely Patmos, he had the glorious honor of being 
the one to receive and write the Book of Revelation. 

,yes, we must conclude tPiat, because of his ,. faithful- 
ness and loving way, John -did have. a .special place in 
the love of Christ. . , 

... .... : ,. :— paniel S ., Wagner 

/■'.■'/ ;-■■ _'_ ■' -."";... Rt. 2, Box 303-A-.-,^'' ; 
.■ : - ■ ,. , .. , Covington, Ohio